INTRODUCTION
When witnessing wrongdoing and sins committed in the name of Islam, the common refrain is, “This is not real Islam!” However, attempts to explain “Real Islam” often miss the mark by not referring to the original source: the Quran.
The so-called “Sharia Law,” today mostly consists of interpretations and judgments by scholars on Quranic verses. Unfortunately, some fundamental mistakes occur because these conclusions don’t follow the method of Hikmah (Wisdom) prescribed in the Quran. Instead, they reflect human-made rules.
Additionally, cultural traditions and superstitions in Muslim-majority countries are sometimes wrongly associated with Islamic rules. As a result, misinformation and prejudice about Islam persist globally.
Our aim here is to provide an overview of the lifestyle prescribed in the Quran—a path designed by the Creator for humanity.
WHICH CRITERIA CAN WE USE TO VERIFY THE ACCURACY OF QUR’AN TRANSLATIONS?
When non-Arabic speakers start reading the Quran to understand Islam and its rulings, a common question arises: “With so many Quran translations and interpretations, some contradicting others, how can we find the correct one that reveals the true meaning to follow?”
Before addressing this question, we should acknowledge that you might also question the accuracy of the information we provide in this article. So, how can you verify the translation of a particular Quranic verse and trust the information we give about certain verses?
Let’s share the method that we, and all believers, should use to understand the Quran:
Throughout history, many errors and misjudgments have been made in the name of Islam, particularly concerning issues like women’s rights, inheritance, marriage, and divorce. This is because scholars often believe they have the authority to explain the Quran in detail. However, only God the Almighty has this authority, and He has done this by providing details of verses within other verses. So, God made the Quran a self-explanatory, self-evident Book, not authorizing anyone else to explain His verses in detail. We are only allowed to derive His explanations using the method taught in the Quran:
“Alif, Lam, Ra. This is a Book whose verses have been made decisive, and in the meantime have been explained in detail by the One Who judges correctly and is All-Aware; so that you shall not be the servants of any other than God. (Oh, Muhammad, say to people:) Indeed, I am the one who warns you with this Book and gives glad tidings to you from It.” (Hud 11:1-2)
This method involves bringing together all verses relevant to a particular matter. When we evaluate all relevant verses together, the rulings become clear, like solving a puzzle.
God refers to this method of deriving explanations as a “science (علم)” in the Quran. Without this method, every scholar could create their interpretations of Quranic verses and falsely attribute their own words to God. However, by examining a topic using the methodology prescribed in the Quran, we can quickly determine whether an interpretation or conclusion is accurate. The Quran provides criteria to distinguish truth from falsehood “so that we shall not be the servants of any other than God”.
For full details and the relevant verses on this science please refer to:
http://www.islamandquran.org/research/the-science-of-explaining-the-quran.html
WHAT ARE SIGNS OF GOD?
There are two types of signs related to God:
The words of God in divine books are “the signs sent down by God”. We call them “verses”. On the other hand, all beings in the universe are “the signs created by God”, and we call them “creation” or “nature”.
The upright religion is naturally known to every human being who was not corrupted because every human being is also a sign of God. Indeed, the human can understand by interrelating Quranic verses to the signs they see in themselves and the environment, that the Quran is God’s word:
“We will show them Our signs in the environment and within themselves until it becomes manifest to them that this (Qur’an) is the truth.” (Fussilat 41:53)
We, as human beings created by God, are also signs of God and persist in being an untainted sign of God as long as we protect ourselves from corruption by refraining from the acts that God prohibits or does not recommend.
HOW IS HUMANKIND DIFFERENT THAN OTHER CREATURES?
God grants human beings three abilities that other creatures do not have. This happens when God breathes the soul into the human body after it reaches a certain developmental stage[1] in the mother’s womb:
“Then God set its equilibrium (as of its organs) and breathed into him from His spirit. Thus, He made for you listening, foresight, and hearts that make decisions. How little you fulfill your duties!” (As-Sajda 32:9)
The verse above is usually mistranslated as “He made for you hearing, eyesight and hearts”, but having hearing, eyesight, and heart (as an organ of the body or as the source of feelings) is not exclusive to human beings. Animals also have them. Yet, there are huge differences between the attributes of animals and human beings because of the abilities God has granted humans by breathing from His spirit. Human does not only hear but also chooses what to listen to, does not only see but also has the ability to foresee what may happen as a result of a certain act, does not only have feelings but also has the ability to make a decision by evaluating the correct information in their minds in correlation with their feelings. People usually think that it is the brain that makes decisions, but it is fairly wrong because we all know that people do not always listen to the judgments of their minds. Although their brain tells them what is right and wrong, they can choose just the opposite decisions at their own will. So, thinking is not the only essential ability to make correct decisions.
In Arabic, integration of the mind and heart is called “lubb” [2]; and people who have this integrity are called “ul’ul albab” in the Quran:
“Those who listen to all that is said, and follow the best of it – it is they who God has approved to be on His guidance. It is they who are the people of integrity!” (az-Zumar 39:18).
The translation of “ul’ul albab” as “people of integrity” is also in compliance with the definition of “integrity” in English. Integrity requires the mind to distinguish what is right and the heart (soul) to decide according to the data obtained from the mind. So, the abilities to listen, have foresight, and make a decision using the heart (al-A’raf 7:179, al-Hajj 22:46) are the attributes that differentiate humankind from other creatures.
DOES THE HUMAN HAVE FREE WILL, OR IS IT ALL DESTINY?
The abilities to listen, foresee, and make decisions using the heart are essential tools for humans in this world since we need them to make choices and live according to the free will granted by God:
“We have created humankind out of a white pearl-shaped fertilized egg. Then, We have given them the abilities of listening and foresight because We will be putting them through a tough test. We have shown them the right path. They either follow it or ignore it, thus becoming ignorer (kafir).” (al-Insan 76:2-3)
These abilities are not granted to use arbitrarily. They cause us to be held responsible:
“Do not blindly follow anything that is unknown to you! Since you have the ability to listen, foresight, and heart that makes decisions, you are held responsible for what you follow.” (al-Isra 17:36)
Verses that have been distorted in Quran translations are often claimed to refute free will and promote fatalism. Strangely, people could fall into the trap of fatalism in a religion where God decrees “human has only that for which he strives (an-Najm 53:39)”.
As we mentioned above, God has shown the right path and informed people of the consequences of their choices in His divine books. People will be rewarded or punished in the afterlife according to their choices in this world. God decrees about the Day of Judgment:
“Be mindful of such a day when no one will be rewarded or punished instead of anyone else, nor shall standing by someone be accepted, nor shall any compensation be taken from anyone, nor shall anyone be helped.” (al-Baqarah 2:48)
Therefore, the Qur’an frequently reminds people to protect themselves from eternal punishment by being mindful of God. If we abide by the Qur’an and keep it as our reference book, we will surely be on the right path.
The faith of fatalism or predestination in Islam often stems from distorted interpretations of the verb “شاء : shaae” in the Quran. For further details, please read the following article: http://www.islamandquran.org/research/false-roots-of-fatalism-in-islam-destiny-and-nature.html
IS HUMAN SINFUL AT BIRTH?
In nature, everything is originally untainted and pure. As human beings were also created in accordance with nature, every newborn is pure and innocent. When we consider divine scriptures, we see that none of God’s verses directly address the children. That means children are not accountable to God until they reach a certain age. Their parents or guardians are responsible for teaching them what God ordains and forbids until they reach puberty. Then, when they reach puberty, they become responsible for complying with God’s commands and prohibitions by themselves. So, not only a newborn but also a child who has not yet reached puberty is innocent:
“God has brought you out of your mothers’ wombs; you knew nothing then. He has granted you the ability to listen, foresight and hearts that make decisions, so that you may fulfill your duties.” (an-Nahl 16:78)
Furthermore, the almighty God decrees that nobody bears another person’s burden both in the Quran and in previous Scriptures:
“No burden-bearer can bear another one’s burden. If someone weighed down calls for help to bear his load, none of it will be borne for him, even by his closest relative.” (al-Fatir 35:18)
“That no burden-bearer can bear another one’s burden.” (an-Najm 53:38)
“The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father shall suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.” (Ezekiel 18:20)
“For every man shall bear his own burden.” (Galatians 6:5)
Obviously, nobody is born sinful or bears the sin of another person. Besides, what is the point of having free will if we are held responsible for a sin we didn’t commit and whose consequences we do not want to bear?
WHAT IS RELIGION?
God has created humankind to live in harmony with nature. Human beings can disrupt this harmony unless they live a principled life. Indeed, these principles have already been determined by God. The physical, chemical, and biological laws that apply in nature -which are laws of nature-, and all the unchanging moral principles regarded as the basis of human conduct -which is natural law [3]– have all been established by Him. We must comply with this body of laws. God calls this body of laws “fitra” in the Qur’an. “Fitra” can also be translated as “natural order”:
“So set your face duly and steadily to that religion, the natural order (fitra) set by God. He has created humankind in compliance with it. There is nothing to substitute for what God creates. That is the upright religion, but most people do not know.” (Ar-Rum 30:30)
This means religion is not merely a belief system, it is the prescription for living a physically and mentally healthy life in harmony with nature.
WHAT IS ISLAM?
The people who refrain from committing wrong deeds by following the rules set by God live in the best possible way throughout their lives. They do not fear anything other than God, and they do not grieve because they have already done their best to achieve good results and then submitted themselves to God Who makes the best return for everything and who brings things to the best end (al-Kahf 18:44). They thus attain self-confidence and inner peace, as well as being in peace with society. God decrees about such people:
“Nay! Whoever submits themselves to God while they are in a kind manner, their reward resides in the presence of their Master. They neither fear nor grieve.” (al-Baqarah 2:112)
In the verse above, the verb “to submit oneself (to God)” is also the root of the word “islam” which means “submission (to God)”. Then, “islam” is the name of “the lifestyle in which people voluntarily and unconditionally submit themselves to the rulings of God”. According to the Quran, all of the prophets, from Adam (PBUH) to Muhammad (PBUH), were people who had submitted themselves to God. In Arabic, “a person who submits himself to God” is literally called “Muslim“.
“Abraham was neither a Jew nor a Christian. He was an upright person who submitted himself to God. “ (Al-e Imran 3:67)
“Do you say that Abraham, Ishmael, Isaac, Jacob, and their descendants were Jews or Christians? Say (to them): “Do you know better, or does God?” Who is more wrong-doing than he who conceals a truth which has been shown to him by God? God is never heedless of what you are doing.” (Al-Baqarah 2:140)
From the information above we can conclude that Islam is the only religion that God has ever established. This conclusion is confirmed in the Quran:
“The religion in the sight of God is Islam (submission to God).” (Al-e Imran 3:19)
Therefore, since the creation of humankind, all believers who have lived their lives by God’s laws have ever been Muslims.
CAN WE FORCE PEOPLE TO CONVERT TO ISLAM?
Faith is confidence, or trust in a person or thing [4]. The essence of religion is faith in God, and the basis of faith is the approval of the heart. No one can be made to have confidence or trust in something through coercion because the heart must willingly accept it. The heart is the inner realm where individuals are fully free. Even the most authoritative regimes cannot force someone to believe or trust in something if their heart is unwilling. Coercion only leads to hypocrisy, which the Qur’an strongly criticizes. The 256th verse of Surah Al-Baqarah emphasizes that there is no room for coercion in religion:
“There can not be any type of coercion in religion. Facts are made distinct from fiction. Whoever rejects the transgressors and trusts in God, certainly has held onto the firmest handle, which never breaks. God is all-listening, all-knowing.” (al-Baqarah 2:256)
This verse underscores a fundamental principle in an Islamic society: No coercion in religion!
No one is allowed to force anyone to follow God’s commands, and neither Prophet Muhammad (PBUH) was. In the Quran, God decrees addressing Prophet Muhammad (PBUH): “We know well what they say. You are not a dictator over them. So, inform them of the Quran whoever fears My promise (that the Day of Judgment and Hereafter are the truth).” (Qaf 50:45)
Accordingly, no one can dictate any belief or practice to others. The only duty is to communicate the Qur’an’s message in a way people can understand, allowing them to make their own choices.
Prophet Muhammad (PBUH) never forced people to fast, pray, cover their hair, or perform any religious practice. Indeed he said: “Actions are (judged) by motives (niyyah), so each person will have what they intended” [5].
So, a true Islamic law has no place for enforcing beliefs or practices. Trying to impose religious practices on people will only result in hypocrisy, which is more harmful to believers than having honest non-Muslim groups in a society.
We have noted that upright religion is the combination of natural law and the laws of nature. Everyone is free to choose their lifestyle as long as it does not harm others or disrupt the natural balance in society and the environment.
WHY IS PUBERTY THE MILESTONE OF RESPONSIBILITY?
“And when your Master took their offspring from the backs of children of Adam and made them testify about themselves: “Am I not your Master?” They said, “Yes, we testify.” Thus you cannot say on the Day of Rising, “We were unaware of this.”
Nor can you say, “It was our fathers who joined others before, and we were their descendants who came after them; will you destroy us for what the vain doers did?”
And thus We elaborate the signs so that they may return.” (Al-A’raf 7:172-174)
The incident described in these verses occurs when humans clearly recognize and acknowledge the existence and oneness of God. The verse states that this recognition happens when “the offspring is taken from human’s back”, which symbolizes reaching the stage of reproductive capability—puberty. The oath taken at this stage signifies a firm decision made by the individual. But what is this oath about, and how does one make that decision?
Even as children, humans observe their surroundings and begin to realize that all beings have an owner and creator. They ask questions and seek understanding from those around them until they comprehend that the owner of all beings is God. During these observations, it’s as if God is asking: “Am I not your Master?” And the individual responds firmly: “Yes, you are my Master, and I testify to this.”[6] Since these observations continue throughout life, similar moments of recognition occur repeatedly. Therefore, every individual comprehends and bears witness to the existence and oneness of God, the creator of all beings, and acknowledges that there are no equals to Him. Even someone unfamiliar with divine scriptures can arrive at this conclusion.
Moreover, anyone who reads the Quran can understand that it is from God (see 41:53), and thus, they testify that Muhammad (peace be upon him) is the Messenger of God who brought this Book. This testimony aligns perfectly with the meaning of the Kalima Shahada:
“I bear witness that there is no deity but God, and I bear witness that Muhammad is the servant and Messenger of God.”
Therefore, we frequently affirm the meaning of the Kalima Shahada, beginning at the age of puberty. This is why puberty marks the milestone of being held responsible before God.
DID PROPHET MUHAMMAD (PBUH) HAVE THE RIGHT TO MAKE ANYTHING HALAL OR HARAAM?
Finding the answer to this question requires noticing the difference between the concepts of “Nabi (Prophet)” and “Rasul (Messenger)”.
Nabi (nabiy) means, “Person whose value is increased by Allah” [1]. Becoming nabi is not a person’s choice. Allah the Almighty invests those He chooses with Book and Wisdom. Nabi is a title that a chosen person holds until the end of his life. The words ‘rasul’ and ‘mursal’ both mean ‘that which/who is sent’ [8]. The Rasul of God is a messenger who communicates or conveys God’s words to the people as is, without manipulating them at all. Allah the Almighty informs us of the duty of a Messenger In His Book:
“So is there upon the messengers (rusul) except [the duty of] clear notification?” (An-Nahl/The Bee 16:35)
“Oh Messenger (rasul)! Deliver what has been revealed to you from your Lord! If you fail to do that, you (will be regarded as you) have not performed as His messenger.” (Al-Ma’ida/The Feast 5:67)
A Messenger does not act as a Messenger (rasul) of Allah for 24 hours. When the chosen servant of God acts in the capacity of a Messenger (rasul) he communicates the verses of God and says exactly what God has sent down. That means the Messenger of Allah does not make mistakes in his words because what He communicates are the words of Allah.
A Nabi (prophet), on the other hand, is called a Nabi for 24 hours. A Nabi (prophet) studies the Book of Good, makes inferences from the verses, and implements those inferences in his life. The sayings of Prophet Muhammad, that are, the hadeeth are the products of such inferences. A chosen servant may make mistakes while acting in the capacity of a nabi, because practice is different from knowing, and nabi is also a human being like us. This is why God always addresses His chosen servants by the title “nabi” when He warns them and mentions their mistakes in the Qur’an (Al-Anfal/The Spoils of War 8:67–68, At-Tahrim/The Prohibition 66:1). Mistakes are never attributed to the Messenger (rasul) of Allah in the Qur’an.
To conclude, we must say that a “Nabi” does not hold the right to set halal or haraam by himself. When Nabi Muhammad (pbuh) had forbidden something for himself only, God had warned him (Tahrim 66:1). A person who is not allowed to make anything haraam for himself is not allowed to make anything haraam for his people, either. A rasul can make halal and haraam because what He communicates is Allah’s verses, which are the only source where we find the halal and haraam.
For further information about the concepts of nabi and rasul, please see:
https://www.islamandquran.org/common-mistakes/nabi-and-rasul-according-to-the-quran-and-traditional-islam.html
WHAT IS “SHIRK” AND HOW IS IT DIFFERENT THAN POLYTHEISM?
The word “shirk” is of a word root that means “partnership”. It is usually mistranslated as “polytheism”. Shirk includes polytheism but it is a much broader concept. It is associating partners with Allah, giving somebody else a share of something that belongs to Allah, which may be the ascription of some of Allah’s attributes to other beings, loving them as if you love Allah (Quran 2:165), seeking the ultimate help from them, and listening to them unconditionally, thus becoming a servant to them. There are several types of shirk that people commit which they may not even notice while doing. To learn about them, please follow the link:
https://www.islamandquran.org/fatwas/faith/what-is-shirk.html
WHAT IS IN THE QUR’AN ABOUT OTHER DIVINE BOOKS?
The Quran attests confirmation to the previous divine Scriptures and preserves the fundamentals of their content:
“He has sent down to you the Book which includes the whole truth and confirms the previous ones. He had also sent down the Torah and the Gospel.” (Al-e Imran 3:3)
The verses below express that some of the rulings in previous Scriptures were maintained in the Quran as is, whereas some of the rulings were updated by provisions that are easier to fulfill. The almighty God decrees:
“If We supersede a verse or cause it to be forgotten, we bring a better one or an equivalent one. Do you not know that God is the establisher of the measure of all things?” (Al-Baqarah 2:106)
“He has ordained for you that religion which He commended unto Noah, and that which We sent down to you (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Keep up the religion and be not divided therein! ” (Ash-Shura 42:13)
The following verse also informs that the Qur’an includes the messages that were sent to the previous communities:
“Or have they adopted other deities, placing them between themselves and Him? Say: “Produce your proof! This is the message of those with me and the message of those before me.” But most of them do not know the truth, so they turn away.” (Al-Anbiya 21:24)
For further information on the relation of confirmation between divine books, please see:
https://www.islamandquran.org/fatwas/the-quran-the-final-link-of-divine-revelation.html
https://www.islamandquran.org/research/the-expected-chief-cornerstone.html
https://www.islamandquran.org/research/a-prophet-like-moses.html
To see an example of “supersession of a command”, please read:
http://www.islamandquran.org/research/abrogation-and-punishment-of-stoning.html
ARE THE TORAH AND THE GOSPEL ALTERED?
Most Islamic scholars do not recognize the Torah or the Gospel as divine Books, although the Quran repeats in several verses that the Scriptures granted to Moses and Jesus that are with us still include guidance and light:
“They did not duly appraise God with His true appraisal when they said, “God has not sent down anything to any human being.” Say, “Who sent down the Book that Moses brought as a light and guidance for humankind, which you make into parchments that you display while concealing much (of it)? You and your forefathers were taught that which you knew not (before it).” Say, “God (sent it down),” then leave them to play at their vain discourse”. (al-An’am 6:91)
Torah was the Scripture by which former prophets judged the Jews:
“We have sent down the Torah containing guidance and light. The prophets who had submitted themselves (to God) judged the Jews by it, and (so did) the devoted ones and scholars because they were entrusted the protection of the Book of God and they were witnesses to it (that it is from God).” (al-Ma’idah 5:44)
God granted the Gospel to Jesus and also taught him the Torah (Al-e Imran 3:48) because the Gospel did not abrogate but rather confirmed most of the rulings in the Torah while bringing easier provisions regarding some topics:
“We had Jesus, the son of Mary, follow in their footsteps in order to confirm what had come before him from the Torah and We gave him the Gospel which contains guidance and light, to confirm what he already had in the Torah, and as guidance and advice for those who refrain from doing wrong.” (al-Ma’idah 5:46)
Prophet Jesus (PBUH) was also responsible for complying with the commandments given to the previous Israelite prophets:
“Think not that I have come to abolish the Law and the Prophets; I have come not to abolish them but to fulfill them.” (Matthew 5:17)
After the revelation of the Quran, It has become the only divine book according to which any judgment must be made:
“And unto you (O, Muhammad) have We revealed this Book (Qur’an) with the truth, confirming and protecting whatever Book was revealed before It. So, judge between them by that which God has revealed, and follow not their desires away from the truth which has come unto you. For each, We have appointed a divine law and a clear way. Had God created (otherwise), He could have made you one community. But (He did this so) that He may try you by that which He has granted to you. So race with one another in good works. To God, you will all return, and He will then inform you of that on which you disagreed. ” (al-Ma’idah 5:48)
For further details, please read:
https://www.islamandquran.org/research/are-the-torah-and-the-gospel-altered.html
IS THE QURAN A HISTORICAL BOOK?
God has sent down the Quran to warn all the people it reaches, as well as the very first people in the era of Prophet Muhammad (PBUH):
“(Oh, Muhammad!) Say: ‘What thing is the firmest as a testimony?’ Say: ‘God is a Witness for both me and you. This Quran has been sent down to me so that I may warn you with it, and anyone it may reach. Do you bear witness that there are other deities along with God?’ Say: ‘I don’t bear such witness!’ Say: ‘He is God Alone, and I am far from whatever you associate (with Him)’.” (al-An’am 6:19)
Therefore, restricting any permission or prohibition of the Quran to a certain period of history is not acceptable according to the Quran.
WAS THE QURAN SENT TO ARABS ONLY?
The Almighty God decrees:
“This (Qur’an) is a manifestation for humankind and guidance and admonition for those who refrain from doing wrong”. (Al-e Imran 3:138)
As we understand from this verse, the Quran has been sent to all the people on the earth, not to Arabs only.
DOES THE QURAN ADDRESS MEN ONLY?
It is a common misconception that the Quran addresses men in all verses except for a couple of verses addressing women. This claim is usually based on gender-specific pronouns and verb conjugations that are claimed to refer to men only. The Quran is a book sent as an address through Prophet Muhammad (PBUH) but not to him only.
Arabic is a gender-specific language, just like French, Latvian, Hindi, etc. The Quran is an Arabic book, and the ideal examples of Arabic language rules are in the Quran. In Arabic, both a community in which men and women are mixed and a community that only consists of men are indicated with the same pronoun (hum – هم). Similarly, verbs are conjugated with a common pattern when the subjects related to that verb are all male or mixed in gender. However, there is a separate Arabic pronoun (hunna- هن) for a group of women that does not include any men.
The commands and prohibitions in the Quran are general to include both genders. Only a few certain commands relevant to women include verbs and pronouns in feminine forms. In the Quran, expressions in the 2nd plural person and the 3rd plural person are prominent. These are all in masculine forms, which include both males and females according to Arabic grammar rules. Feminine patterns are used in verses that address women only or in subjects whose object is women.
All of the Quranic verses address all humankind, except for a few gender-specific commands which can be clearly distinguished by nouns addressing that gender. The Almighty God addresses people using general words, such as, “you, who believe”, “believers”, “humankind”, and “children of Adam”. The claim about disregarding women may only arise from not knowing Arabic grammar rules.
HOW TO ESTABLISH RELATIONS WITH NON-MUSLIMS
The Almighty God decrees being equitable towards non-Muslims, as well as towards Muslims:
“God does not forbid you from being kind and equitable to those who do not fight you because of religion and do not expel you from your homes. Indeed, God likes those who are equitable.” (Al-Mumtahanah 60:8)
There are three boundaries set by God about non-Muslims. If they start a battle against Muslims because of religion, then Muslims must also fight against them. Muslims cannot start a fight just because of having seen a group of nonbelievers:
“God only forbids you from making friends of those who start a fight against you because of religion or expel you from your homes or aid in your expulsion. The ones that make friends of them are the wrongdoers.” (Al-Mumtahanah 60:9)
For further details please see:
http://www.islamandquran.org/fatwas/relations-with-nonmuslims.html
WHAT IS JIHAD?
There is a special significance to the word “jihad” in the context of relations with non-Muslims. Misinformation about the description of “jihad”, as well as inaccurate Islamic edicts issued about it, are the main causes behind Islamophobia today.
The word “jihad: جهاد” stems from the root “(j-h-d) جهد,” meaning “striving.” It encompasses various acts. Jihad involves upholding and conveying the truth, despite challenges. The Quran illustrates this broader definition, indicating that jihad includes intellectual and spiritual struggles, not just physical combat:
“So do not obey the disbelievers, and strive against them (jaahidhum) with this (Book) a great striving.” (Al-Furqan/The Criterion 25:52)
This verse underscores the multifaceted nature of jihad, emphasizing the struggle to uphold and convey divine truth.
Even though jihad may include warfare, there are specific words such as, “qital/muqaatalah” to refer to battle or fighting in the Quran. The essence of jihad lies in striving against efforts to suppress truth and convey the message of the Quran. It aims to rectify misconceptions and guide individuals towards understanding and embracing the truth. Jihad is not intended to harm others physically but to address misguided beliefs and save individuals from spiritual peril. For instance, consider the commandment regarding jihad in the Quran:
“And strive (jaahadu) for God in a manner worthy of that striving. He has chosen you and has not placed upon you in the religion any difficulty. (It is) the religion of your father, Abraham.” (Al-Hajj/ The Pilgrimage 22:78)
This verse demonstrates that jihad extends beyond physical conflict, as exemplified by Prophet Abraham’s (PBUH) efforts to combat false beliefs without resorting to violence. We know from verse 3:67 that the religion of Abraham was also Islam. Considering the verse above, we can conclude that jihad may include fighting when required, but its primary objective is to uphold and convey divine truth. There are only a few occasions when believers are supposed to fight, and these occasions are explained in verses 60:8-9 in the article below:
http://www.islamandquran.org/fatwas/relations-with-nonmuslims.html
As additional reading:
http://www.islamandquran.org/fatwas/is-islam-a-religion-of-war-or-peace.html
SHOULD DISBELIEVERS, INFIDELS, OR APOSTATES BE KILLED?
The Quran does not sanction the killing of individuals based on disbelief or apostasy. Rather, it emphasizes tolerance and patience in the face of differing beliefs. For instance:
“A group of the Experts in the Book says: :’At the beginning of the day (say that you) believe in what has been sent down to those who believe, and at the end of the day reject it (become kafir). Perhaps they also return (from their belief).'” (Al-e Imran 3:72)
These are the words of a group of people who lived in Prophet Muhammad’s (PBUH) era. This verse underscores that apostasy is not a crime punishable by death. The Quran promotes forgiveness and the possibility of individuals returning to their beliefs.
Indeed, the only case that may end in death punishment is when a person kills another human being for no rightful reason:
“And do not kill any soul that God has made inviolable, except by right. And whoever is killed unjustly – We have given his/her guardian the authority, but let him not exceed limits in taking life. Indeed, he has been helped (by God’s law).” (Al-Isra 17:33).
For further clarification on the topic of apostasy and its consequences, refer to:
https://www.islamandquran.org/common-mistakes/punishment-for-apostasy-in-islam.html
DOES BLASPHEMY JUSTIFY AGGRESSION TOWARDS NON-MUSLIMS?
Blasphemy, while disrespectful, does not warrant aggression or violence against non-Muslims. The Quran acknowledges that Muslims may encounter disparaging remarks from others and emphasizes perseverance and steadfastness:
“It is for sure that; you will be put to a hard test in the matters of your possessions and lives, and you will frequently hear discomforting words from those who were granted the Book before you and from those who interpose others between themselves and God. If you persevere by refraining from doing wrong (you will succeed in the test). Yet, this is a matter of strong determination.” (Al-e Imran 3:186)
This verse highlights the inevitability of facing challenging circumstances, including verbal insults. However, it encourages Muslims to respond with patience and righteousness rather than aggression.
In cases of blasphemy, adherence to the Quranic commandments is paramount. Muslims are called to maintain composure and respond with dignity and grace. For more guidance on responding to blasphemy, refer to:
http://www.islamandquran.org/fatwas/muslim-response-to-blasphemy.html
HOW SHOULD MARRIAGE BE ACCORDING TO THE QURAN?
Marriage holds profound significance in Islam, serving as a cornerstone of individual and societal well-being. The Quran describes the aim of marriage as fostering peace, love, and mutual support:
“Among His signs is (the fact) that He has created spouses for you from among yourselves so that you may find peace and comfort with them. He has planted affectionate love and grace between you; in that are signs for a group of people who reflect.” (ar-Rum 30:21)
Marriage is encouraged, and assisting individuals in finding suitable partners is enjoined:
“And wed the singles among you and those who are fit (for marriage) among your male and female captives. If they are poor, God fulfills their needs out of His favor. God has ample means. He is all-knowing.” (an-Noor 24:32)”
One of the most significant aspects of marriage is the selection of a spouse. Traditionally, men are often the ones who propose, while women make the final decision to marry. According to Qur’an 24:33, no girl or woman can be prevented from marrying a person of her choice, provided that the man is willing and meets the eligibility criteria outlined in the Qur’an. Yet, supervision in marriage serves to uphold the rights and responsibilities of both parties and ensure the sanctity of the marital covenant. For a comprehensive list of the eligibility criteria, please refer to: http://www.islamandquran.org/fatwas/what-are-the-conditions-of-marriage.html
The topics in the article above must be investigated by the supervisor of the girl who shall marry. This is why the supervision of women is a prerequisite of marriage. For further details about supervision in marriage, please see:
http://www.islamandquran.org/fatwas/supervision-in-marriage.html
Marriage is a “solemn covenant” that women personally take from men. Therefore the wife herself is the counterparty of the husband in the act of marriage:
“How can you take it (the Mehr you had given her) back! They have taken a solemn covenant from you (by means of the wedding) and you have been alone with each other.” (an-Nisa 4:21)
Women personally take this covenant and therefore men are personally responsible towards their wives by paying their Mehr.
As additional reading: https://www.islamandquran.org/fatwas/mehr.html
IS POLYGAMY THE NORM IN ISLAM?
Polygamy, or more accurately termed “limited polygyny,” has been a topic of scrutiny concerning Islam. Critics often highlight Prophet Muhammad’s (PBUH) multiple marriages while overlooking his monogamous marriage to Khadija (RA) which lasted for 25 years. Each of Prophet Muhammad’s marriages had specific reasons:
https://www.islamandquran.org/fatwas/marriages-of-prophet-muhammad.html
Monogamy is the recommended lifestyle in the Quran, but limited polygyny is not prohibited, as it may address certain social issues. The Quran allows polygyny under specific conditions and recommends monogamy:
“If you fear that you might not be able to act rightfully towards the orphans, then marry from among other women you like, two, three, or four. If you fear that you can not maintain justice, marry only one (free) woman or a captive woman. This way, it is less likely that you do wrong.” (an-Nisa 4:3)
For a detailed explanation please refer to: https://www.islamandquran.org/research/polygamy-in-the-quran-and-in-the-modern-day.html
ARE CHILD MARRIAGES PERMISSIBLE IN ISLAM?
According to the Quran, marriage is contingent upon reaching maturity, which differs from puberty. The Quran stipulates testing children until they attain maturity before transferring their property:
“Test the orphans extensively until they reach marriageable age. Then if you perceive maturity (rushd : رُشد) in them, release their properties to them. ” (An-Nisa/ The Women 4:6)
The verse indicates that children should be tested periodically to assess their ability to manage their wealth. This is what we refer to as ‘standing on one’s own feet’ today. A person must be trained well before being put to such a test. Through this verse, we see that parents or guardians of children must train them in a way to ensure that they can manage their wealth, thus standing on their own feet. This definition of maturity presented in the Qur’an is also the description of maturity in practice today.
Though the age may vary, having attained maturity doubtlessly occurs after puberty. According to the verse, the marriageable age is when people attain maturity because it is obvious that marriage brings along many responsibilities that only a mature person can undertake. Being able to manage money is an evaluable criterion regarding maturity. For further evidence on the age of marriage according to the Quran, please refer to the following link:
http://www.islamandquran.org/fatwas/are-child-marriages-permissible-in-islam.html
Considering this and other conditions mentioned in the Quran, it is clear that child marriages are not permissible.
DO WOMEN HAVE TO OBEY THEIR HUSBANDS IN MARRIAGE?
In Islam, obedience is owed to God and His Messenger (Nisa 4/13,14,69,80; Ma’idah 92). Both men and women are instructed to be submissive to God:
“The men who are submissive to God (Muslim men) and the women who are submissive to God (Muslim women), and the believing men and the believing women, and the obedient men and the obedient women…” (Al-Ahzab 33:35)
If women are expected to obey their husbands, then who should men obey according to this verse? Their wives? No! Both men and women are required to obey God.
For further details please read:
https://www.islamandquran.org/fatwas/obedience-to-husband.html
CAN A HUSBAND BEAT HIS WIFE ACCORDING TO VERSE 4:34?
Husband and wife must get along with each other according to “ma’ruf”. The command to “get along with their wives” is given to men in the Qur’an:
“And get along with women according to ma’ruf (the known terms).” (An-Nisa 4:19)
“Ma’ruf” means something “known well”. The source of that knowledge is either the Qur’an or the traditions that are not against the rulings in the Qur’an. The word “ma’ruf” is used in the Qur’an to mean all the good things that believers must encourage one another to do (3:104,114; 9:71, 112; 11:116, 22:41). So, men are required to get along with their wives in the best possible way according to this verse. Apparently, beating women cannot be included in “ma’ruf”.
In every family, husband, wife, and even children may oppose one another. Each of them may covet the other’s rights, rebel against each other, cause discord, or even be hostile toward each other. That is natural. God gives the necessary directions to be happy and in peace, even in such cases:
“Oh, you who believe, some of your spouses and children may be hostile towards you, so beware of them! Yet if you pardon and start with a clean slate and forgive them, then surely God is the Most Forgiving, the Most Beneficent.” (at-Taghabun 64:14)
That means familial issues, even to the extent of hostility, are resolved not through violence but through mutual understanding and forgiveness. Verse an-Nisa 4:34 which is claimed to be the command to beat women is, in fact, about women’s single-sided right to divorce their husbands.
Women could easily use this right during the time of Prophet Muhammad (PBUH) and his Companions. Unfortunately, wrong traditional Islamic rulings deprived women of the right to divorce and furthermore granted men the right to beat their wives by misusing this verse. To learn about the details of the huge mistake that was made about verse 4:34, and to learn about the single-sided divorce right of women, please read the full article:
https://www.islamandquran.org/research/does-god-permit-beating-wives.html
HOW DOES DIVORCE TAKE PLACE ACCORDING TO THE QURAN?
The Quran provides clear guidelines for divorce, recognizing that marriages may sometimes fail to fulfill their intended purpose. Since marriage is a solemn agreement (4:21) between two persons, ending it is as serious as starting. Both husbands and wives have the right to initiate divorce. When women seek divorce, it requires supervision due to the Mehr (bridal gift) they receive upon marriage. This assures the protection of women’s rights during the process of divorce as well. Witnesses must be present at each stage of the process whether initiated by men or women. For detailed explanations of divorce procedures for both men and women, please refer to:
https://www.islamandquran.org/fatwas/conditions-of-a-proper-divorce.html
https://www.islamandquran.org/common-mistakes/iftidaa-womens-right-to-divorce.html
TESTIMONY OF WOMEN
The Almighty God attaches great importance to human testimony. He bears people witness even to their own faith (see A’raf 7:172). Therefore, he requires us to have eyewitnesses during important incidents, such as marriage, divorce, criminal court cases, debt agreements, inheritance issues, etc.
While witnessing, it is essential to be fair. Rightfulness must be taken as a basis even if to the detriment of parents, close relatives, and the wealthy. Whoever we face, it is necessary to avoid emotional behavior and to act with justice:
“You who believe, for the sake of God be constant in your devotion and bear witness rightfully. Do not let the hatred of a group of people lead you away from justice, but adhere to justice, for that is nearer to refraining from wrongs. Refrain from doing wrong regarding God. God is well aware of all that you do.” (al-Maidah 5:8)”
Minimum requirements to fulfill a testimony are explained in verses al-Ma’idah 5:106-108 in the Quran, and there is no distinction between genders in these verses. Therefore, two reliable witnesses of any gender suffice for marriage, divorce, inheritance, Qisas (which may end in capital punishment), Sariqa (which may require amputation of a hand), or any cases other than debt agreements between people. The only special requirement is about the debt agreements mentioned in verse 282 of al-Baqara, which requires two men, or one man and two women for testimony. This relieves women of undertaking a huge burden with financial results. For details about women’s testimony please read:
https://www.islamandquran.org/common-mistakes/testimony-of-women.html
WHY ARE THERE SO MANY SECTS? DO WE HAVE TO FOLLOW THEM?
Sects were founded over time after the decease of Prophet Muhammad (PBUH). They could be considered as different schools to follow while practicing certain rituals of Islam. However, the current situation in the Muslim world clearly reveals that sects mostly serve political purposes which divide the Muslim community. As a result of separating into different sects, Muslims adopt other identities over the identity “Muslim”.
God repeatedly disapproves of dividing the Muslims into opposing parties, sects, or groups (see 3:103, 6:159, 30:32, 42:13) and decrees that He has given the name “Muslims” to all believers:
“(…) He named you Muslims before, and in this (Quran), that the messenger may be a model to you and you be models to others. (…)” (al-Hajj 22:78)
A Muslim should not adopt another name rather than “Muslim”. Muslims should name themselves the way God names them and keep the manner God ordains.
PRINCIPLES IN SOCIAL RELATIONS
The Qur’an, just like other divine books, sets important and universally valid rules about social relations.
- One of the most important ones is that no human being is superior to the other due to their gender, race, lineage, nation, wealth, etc. in God’s sight. The only criterion for superiority among human beings is “taqwa”, which means “refraining from doing wrong”. Taqwa is of the root “وقي : wa-qa-ya” which means “to protect something from anything that may cause harm”. Therefore, a person who protects himself/herself from any type of corruption by refraining from doing wrong has “taqwa”. Such people are superior to other human beings in God’s sight:
“Oh humankind, We have created you from a male and female, and we have set you up as nations and tribes so that you may recognize one another. In God’s sight, the most honored of you are those who farthest refrain from doing wrong. God is all-knowing, all-aware.” (al-Hujurat 49:13)
Thus, Islam, in no way can be used as a justification for racism or discrimination against any group or gender of people. Prophet Muhammad (PBUH) had also emphasized this in his Farewell Sermon:
“All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety (taqwa) and good action.”
- The following principle is a must to follow in order to stop the spreading of evil and maintain good relations among people:
“God does not like bad words to be made public unless someone has been wronged: He is all-listening and all-knowing.” (An-Nisa 4:148)
People are allowed to speak of evil acts of others only when they are wronged and that speech serves to solve the problem. Talking about other bad acts or words would only serve the purpose of spreading evil, and therefore God dislikes this.
- Some of the main principles set forth in direct relationships with people are summarized in the verses below:
“Oh, you who believe and trust in God! No group of men should ridicule the other. The ridiculed ones may, after all, be better than them. And no group of women should ridicule the other. The ridiculed ones may, after all, be better than them. Do not seek out faults of one another; do not use offensive nicknames for one another! How bad it is to call someone ‘deviant’ after he/she believes and trusts in God! Those who do not repent, by regretting and amending their bad behaviors, are wrongdoers.
Oh, you who believe and trust in God! Avoid most of the guesswork because some of the guesswork diverts you from the truth. Do not spy on one another or backbite people. Would any of you like to eat the flesh of your dead brother? No, you would hate it. Then, be mindful of God! God accepts the turnarounds (from bad deeds). He is bountiful.” (Al-Hujurat 49:11-12)
- Below are important prohibitions of God:
“(O Muhammad!) Say (to people), ‘Come, I will recount to you what your Master has made unlawful to you: Do not associate anything with Him, and keep doing good to your parents, and do not kill your children out of the fear of poverty -We provide for you and them. And do not approach the kinds of vice– that which is apparent of them and that which is hidden. And do not kill any soul which God has made inviolable except by (legal) right. This is what God has instructed you so that you may understand.
Do not approach the orphan’s property except in a way that is best (intending improvement) until he reaches maturity. And give full measure and weigh rightfully. We do not impose upon anybody a duty but to the extent of his ability. And when you speak, be just, even if (it concerns) near kin. And fulfill the covenant of God. He has charged you with this, so that you may use your knowledge.
And, this is My straight path, so follow it; and do not follow other ways since this will separate you from My way. He has charged you with this, so that you may refrain from doing wrong. ” (Al-An’am 6:151-153)
- Indeed, we can see that none of God’s commands can be distinguished or prioritized over the others:
“God commands justice, kindness and giving [their due] to near relatives, while He forbids sexual sins, improper conduct, and transgression. He counsels you, so that you may use your knowledge.” (an-Nahl 16:90)
“Your Master has decreed that you shall worship none but Him and do good to parents. Whether one or both of them reach old age (while) with you, say not to them “uff” (do not show impatience or anger) and do not be indifferent to them, but speak to them words that honor them.
And take them under the wings of mercy and say, “My Lord, have mercy upon them as they brought me up (when I was) small.”
Your Master is most knowing of what is inside you. If you should be righteous, He will indeed forgive those who turn around (to righteousness from mistakes).
And give the relative his right, and the desperate and the traveler, but do not spend wastefully.
Indeed, those who squander wastefully are brothers of the devils, and the devil is ever ungrateful to his Master.
And if you (have to) turn away from them (because you yourself are) seeking the blessings which you expect from your Master, then speak to them words that ease.
Be neither too tight-fisted nor wasteful, or you will sit by reproached and destitute.
Indeed, your Master grants provision abundantly or according to certain measures for whomever He prefers. Indeed He is aware of (the real situation) of His servants and He sees all.
And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is a great crime.
Do not approach fornication. Indeed, it is an outrageous act and an evil way.
Do not kill the soul which God has forbidden, except by right. And whoever is killed unjustly – We have given his/her guardian the authority, but let him not exceed limits in taking life. Indeed, he has been helped (by God’s law).
Do not approach an orphan’s possessions until he reaches maturity, except in a way to make it better. And keep the promises you made. Indeed, promises bring responsibility.
Give full measure when you measure and weigh with a straight balance. That is good and gives the best result.
Do not blindly follow that which you have no knowledge of. Indeed, you will be held responsible for what you follow because you have the ability to listen, the foresight, and the heart that makes decisions.
And do not walk upon the earth haughtily. Indeed, you will never tear the earth apart, and you will never grow as high as the mountains in height.
All that aforementioned – evil is ever, in the sight of your Master, disliked.
That is from what your Master has revealed to you (O Muhammad) of wisdom. And, (O humankind), do not make up another deity besides God, or you will be thrown into Hell, reproached and rejected.” (Al-Isra 17:23-39)
The principles we mentioned above are only a handful of significant commands and prohibitions. The Quran, as well as other divine Scriptures, includes many more important principles regarding human life because they are Books sent by our Creator.
THE PERTINENCE OF PUNISHMENT TO THE CRIME IN GOD’S LAW
The Almighty God decrees punishments for evil acts:
“Whoever commits an evil shall not be requited except with its equivalent; but whoever acts righteously, whether male or female, while they are believers—such shall enter the Garden, and they will be provided for therein without account.” (Al-Ghafir 40:40)
“The requital of an evil (deed) is an equivalent evil (punishment). Whoever forgives and makes reconciliation, his reward is given by God. Indeed, He does not like the wrongdoers.” (Ash-Shura 42:40)
Let us try to understand these verses better:
In our daily lives, when a person accidentally damages some property, he normally replaces the damaged items with new ones -if available- and this incident is called “an accident”. If the damage was done intentionally, then this incident can be called “an evil deed” that requires punishment. The punishment must be different from “replacing the damaged property only” because it is the justification for the damage in an accident, not a punishment to the criminal who damages the property intentionally. If the criminal pays a compensation fee that is equivalent to the value of that property in addition to replacing it with a new one, this would be a punishment equivalent to the misdeed he has committed.
Keeping this analogy in mind, we can understand the fairness of the punishments ordained in God’s law.
Property and life are inviolable according to the Quran:
“You who believe, do not wrongfully consume each other’s wealth except through trade by mutual consent. Do not kill yourselves, for God is gracious to you.” (an-Nisa 4:29).
“And do not kill the soul which God has forbidden, except by right. And whoever is killed unjustly – We have given his/her protector the authority, but let him not exceed limits in taking life. Indeed, he has been helped (by God’s law).” (Al-Isra 17:33).
Lives and properties are under the protection of laws set by God. Punishments in God’s laws are strictly correlated to crimes. It is prescribed that the criminal has to recompense the victims’ losses whenever compensation applies. The equivalent of the loss is also covered by the criminal as punishment. Yet, God advises reconciliation and forgiveness in all the cases that apply. He also promises a multiplied reward to those who forgive or reconcile.
In God’s law, punishments do not only deter but also cause the criminal to suffer an equivalent loss so that the criminal fully understands the results of his deeds. Safety of life and property is thus guaranteed by the law. Therefore, people feel safe and secure in the society they live. Further details about the most controversial issues, such as Qisas -which may end in capital punishment-, and the punishments for theft and many other crimes are on the following link:
http://www.islamandquran.org/fatwas/pertinence-of-crime-and-punishment-in-sharia-law.html
THE IMPORTANCE OF TESTIMONY
The principles about witnesses and testimony in the Quran also serve to set the balance between crime and punishment. A person who is known to lie is not accepted as an eyewitness by jurisdiction from then on. This is a huge risk to take for a person because it means a permanent black mark on one’s reputation. So, people would have to be honest, at least, to protect their reputation.
In God’s law, the rich, the poor, the noble, or the ordinary people are always judged equally and justly. Even the governors/rulers have to submit themselves to the law of God so that they can be judged freely:
“You who believe, be maintainers of rightfulness by bearing witness for the sake of God, even if it is against yourselves, your parents, or your close relatives; whether the person is rich or poor. God is closer to them (than your closeness to them). Do not follow your own desire so that you can act justly. If you distort (the truth) or evade (testimony), (know that) God is fully aware of what you do.” (an-Nisa 4:135)
“You who believe, be constantly upright for God, equitably bearing witness to the truth. Do not let the hatred of a group of people lead you into deviating from justice, but adhere to justice, for that is closest to refraining from wrongs. Be mindful of God: God is well aware of all that you do.” (al-Maidah 5:8)
HOW DID THE QURAN ABOLISH SLAVERY?
In the era when the Qur’an was revealed, slavery was a common practice all over the world. The victorious side in a war could enslave a large number of war captives. A slave’s child was also considered a slave and remained so until he died or his owner freed him. Another method of enslavement was the abduction of powerless people. This is not justifiable according to the laws or practices of any era.
Muslims had their first battle in Badr. The Almighty God has sent down the verse below before this battle:
“When you meet those who ignore (in battle), smite their necks until you suppress them. Then cordon (the rest of) them off strictly; thereafter set them (the captives) free, either by an act of grace or against ransom. Do this, so that the burden of war is laid down.” (Muhammad 47:4)
The verse clearly decrees to set the captives free either as an act of grace or against ransom. Setting the captives free relieves the enemy and also prevents the justification of a new battle that could be started because of them. God, the Almighty has decreed:
“Good and evil are not equal. Repel evil with good, and the person who was your enemy becomes like an intimate friend. (Fussilat 41:34)
According to the verses above, enslavement of captives is definitely forbidden. Muslims have to set them free in one of the two ways ordained. That is how the Quran ended enslavement before the very first battle in the history of Islam. The verse below also reinforced the fact that nobody can be another one’s slave because all people are equivalent in God’s sight:
“Oh humankind, We have created you from a male and female, and we have set you up as nations and tribes so that you may recognize one another. In God’s sight, the most honored of you are those who farthest refrain from doing wrong. God is all-knowing, all-aware.” (al-Hujurat 49:13)
To learn about the rulings on the status of captives and the immoral act of using female captives as sex slaves, please read:
https://www.islamandquran.org/common-mistakes/battle-captives-and-concubinage.html
PRINCIPLES ABOUT INHERITANCE
It is common misinformation that Muslims can make a will about the shares of inheritance they are going to leave behind. They must rather spend their wealth fairly during their lifetime because the shares of inheritance are determined in the Qur’an precisely:
“When death comes to one of you, and he/she (the deceased) leaves any properties behind, it is prescribed as a duty for those among you who refrain from doing wrong to divide it among the parents and closest relatives according to known terms (of division). The sin is upon those who change the rates of the division after hearing this. God is all-listening, all-knowing. If the person who distributes (the inheritance) has fears about being biased towards some of the heirs or falling into error, and he/she thus reconciles the heirs, it is not considered an error on behalf of him/her. Surely, God is forgiving and beneficent.” (al-Baqarah 2:180-182)
As we see above, the shares of inheritance are determined by God, and it is a sin to change them.
The shares are decreed by God in verses 11-12 of Surah an-Nisa. However, mistranslating the word “wasiyyah : oral admittance of debt” as “bequest” causes these shares to be modified. To learn more about inheritance according to the Quran and further details about controversial issues, please read:
https://www.islamandquran.org/fatwas/inheritance.html
https://www.islamandquran.org/fatwas/why-men-inherit-twice-the-women.html
PRINCIPLES IN BUSINESS LIFE AND ECONOMICS
Economics in a state governed according to God’s law can only be based on ‘zakat’. Interest must be absolutely forbidden in the financial system. Zakat has to be the only tax collected from the folk. It is decreed that only the rich have to pay taxes. Being rich is also well-defined in Islam. Those who have more than a certain amount [7] of money or commodity, after having met their basic needs and paid off their debts, are considered rich. Then, tax is collected from those who can afford and it is distributed to the needy regularly and justly. So, the basic needs of all people are met.
The almighty God has sent down a separate chapter named “gold (az-zukhruf)” in the Quran, and He has mentioned silver along with gold to be “alluring” for humankind (Al-e Imran, 3:14). That means, God has designed them to be valuable, and thus we call them “precious” metals. Then, money must be made of gold and silver. Doing so naturally prevents the probability of an inflation rate increase and provides a solid basis for the worth of money. In such an economy, devaluation would be out of the question. Thus, no country could be bankrupted by any other’s hands.
In an economy where interest is forbidden, production and trade would be the only choices to make money. So, both production and trade are automatically encouraged. This brings along continuous growth in the market, thus improving the economy.
Those who need to borrow money can borrow it from people without interest by making written solemn agreements. Lending without interest is encouraged in the Quran. It is described as “loaning to God” and its reward is said to be multiplied many times by God:
“Whoever kindly gives out a loan to God, God increases its repayment multiplying by many times. God is the One Who restricts and Who expands. After all, you will be returned to His presence.” (al-Baqarah 2:245)
If the debtor cannot pay back his debt, the debtee may count it as a donation and subtract that amount from his due tax (zakat).
[1] According to al-Ahkaf 46/15, “the mother carries human and weans him/her in 30 months”. According to al-Baqarah 2/233 weaning takes two full years, which is 24 months. We can understand from here that the time a fetus spends in the mother’s womb as a “human being” is six months. We know that the average pregnancy period is 9 months and 10 days. That means, God breathes from His spirit into the fetus when it is 3 months and 10 days old, thus grants the fetus the special attributes of a human being. Until this stage when the spirit is breathed, the fetus cannot be called a human being.
[2] al-Ayn
[3] https://en.oxforddictionaries.com/definition/natural_law
[4] http://www.wordreference.com/definition/faith
[5] 40 Hadith Nawawi, 1
[6] This is called the incident of “A-lastu bi rabbikum”. However, traditionalists attribute this incident to a time when they allege that all souls were created. This claim contradicts the verse which states that the soul is breathed into the body after the fetus is shaped (as-Sajda 32:9).
[7] This amount is called “nisab”: 85 grams of gold, or 595 grams of silver, or an equal amount of money or commodities”
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