Many people associate Muslims with Arabs – possibly because the Quran is in Arabic and Prophet Muhammad was an Arab. However, statistics show that the majority of Muslims as of 2019 are from South Asia.
2017 Statistics
According to Wikipedia, as of 2017, here are the top 8 most populous Muslim countries, ordered by Muslim population.
Rank
Country
Muslim Population
Percentage of World Muslim Population
1
Indonesia
231,000,000
12.7%
2
Pakistan
212,300,000
11.1%
3
India
200,000,000
10.9%
4
Bangladesh
153,700,000
9.2%
5
Nigeria
95,000,000–103,000,000
5.3%
6
Egypt
85,000,000–90,000,000
4.9%
7
Iran
82,500,000
4.6%
8
Turkey
74,423,725
4.6%
Most Muslims don’t speak Arabic
All but one country, Egypt, in the list above are non-Arabic speaking countries and they make up more than half (58.7%) of the world Muslim population.
Most Muslims are from South / Southeast Asia
Furthermore, the first four countries in the list above are all in South/Southeast Asia and make up almost half (43.9%) of the world’s Muslim population. As of 2017, there were 986,420,000 Muslims in Asia and only 370,070,000 Muslims in the Middle East and North Africa (Arabic-speaking countries), i.e. there were 2.6 times as many Muslims in Asia as there were in the Middle East and North Africa.
Most populous Muslim country
Though Indonesia currently has the largest population of Muslims, it likely only became so as of 1947 when the British divided India into India and Pakistan. And in 1971, India was further divided into India and Bangladesh. Had either of these partitions not happened, India would by far have the largest percentage of Muslims worldwide. Furthermore, projections suggest that by 2050 India will have the world’s largest population of Muslims, with estimates expected to reach at least 300 million.
Islam to be largest religion by 2070
The Pew Research Center estimates that by 2070, Islam will overtake Christianity, due to a faster birth rate (2.7 children per family vs. 2.2 for Christian families). As of 2017, Islam is the fastest-growing religion in the world.
Many Muslims believe that Muslim women must cover their hair. Following is an in-depth analysis proving that according to the Quran, women do not have to cover their hair.
Hijab
Many Muslims refer to a woman’s head covering as “hijab”. The word “hijab” is never mentioned in the Quran as a head covering. Following are all references to the word “hijab” in the Quran and their meaning.
To signify the veil between the companions of the garden (Paradise) and the companions of the fire (Hell) (7:46)
The veil of partition between those who do not believe in the hereafter (17:45)
The separation / seclusion / screen Mary introduced between herself and her people (19:17)
In reference to Prophet Solomon (pbuh) and in relation to the narrative with regards his horses (38:32)
To signify the debarring that the transgressors will experience from their Lord on the Day of Judgement (83:15)
To signify the separation of the Prophet’s wives (33:53)
The claim of the disbelievers to signify the veil between what they believe and what the Prophet is calling them to (41.5)
The veil that God uses to speak to mankind (42:51)
And say to the believing women that they should lower their gaze and guard their genitals (Arabic: furujahunna); that they should not display their adornment (Arabic: Zeenatahunna) except what is apparent of it (ma zahara minha) and let them draw their head coverings (Arabic: Bi’khumurihinna) over their bosoms / chests (Arabic: Jayubihin) and not to display their adornment (Arabic: Zeenatahunna) except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards God, that ye may attain Bliss. (24:31)
Let’s analyze this verse by breaking it up into 4 clauses.
And say to the believing women…
to not display their adornment (Arabic: Zeenatahunna زِينَتَهُنَّ)
except what is apparent of it (Arabic: illa ma zahara minha إِلَّا مَا ظَهَرَ مِنْهَا)
and let them draw their head coverings (Arabic: Bi’khumurihinna بِخُمُرِهِنَّ) over their chests (Arabic: Juyubihinna جُيُوبِهِ)
and not to display their adornment (Arabic: Zeenatahunna زِينَتَهُنَّ) except to their husbands, their fathers,…
Context
In order to correctly understand this verse, we must understand its context. The context of this verse clearly has to do with a woman’s adornments / beauty which the verse tells women not to display. The Arabic word for “their adornments” is Zeenatahunna (زِينَتَهُنَّ)which is even used twice in this verse. In general, the verse prohibits women from showing off their beauty. The reason for this is likely related to verse 33:59 which tells women to wear an outer garment to avoid being harassed as wearing an outer garment helps hide a woman’s beauty.
Following is an explanation of key words in the verse.
zeenatahunna (زِينَتَهُنَّ)
The word zeenatahunna comes from the root letters ZAY-YA-NUN. According to Edward Lane’s lexicon, this word clearly indicates that zeenatahunna is a reference to make-up, beautifying oneself, or adornment to an extent that can become a cause of attraction.
Anything that covers something is a covering. A head covering is one kind of khimaar as it covers the head. This applies to both men and women. For example, in hot climates such as in the Middle East, you see men covering their heads due to the heat. In the US, people usually just wear a hat if it’s hot outside. In the context of verse 24:31 above, this word means head covering.
juyubihinna (جُيُوبِهِ)
The word juyubihinna comes from the root letters JIM-YA-BA. According to Edward Lane’s lexicon, in the context of the Quran verse 24:31 above it means bosoms, breasts or chest.
Now that we understand the key words, we can explain what the verse above is saying.
Clause 1 is telling women to not display their adornments / beauty
Clause 2 exempts adornments / beauty that are naturally apparent, e.g. beautiful face, eyes, etc.
Clause 3 tells women to cover their breasts. This clause comes after clause 2 because it clarifies that breasts are not part of the exemption in clause 2 above. And although the verse tells women to draw their head coverings over their breasts, that doesn’t mean that women must cover their heads or hair. When this verse was revealed, it’s likely that both men and women covered their hair because Arabia was and still is a naturally very hot place.
Clause 4 then tells women to not display their adornment / beauty except to certain relatives.
Does this verse require women to cover their hair?
No. Nowhere does this verse even mention the word “hair”. If God really wanted women to cover their hair, He could have simply said “and let them draw their head-coverings over their hair and bosoms / chests”, but He didn’t.
Does this verse require women to cover their head?
No. The reference to “head covering” isn’t an instruction to cover the head. Since head coverings must have been commonly worn in Arabia when the verse was revealed, the verse suggests that covering the breasts could be done by drawing a long head covering over the breasts. Of course, nowadays, a shirt would do a much better job at covering one’s breasts than a head covering could ever do.
Head coverings to protect from heat
Some people may argue that head coverings (Arabic: khimaar) used in Arabia when the verse was revealed were not meant to protect people from the heat but rather specifically to hide women’s hair from men. This argument seems invalid since verse 16:81 indicates that God created garments one kind of which was to protect people (both men and women) from the heat.
And God has made for you, from that which He has created, shadows and has made for you from the mountains, shelters and has made for you garments which protect you from the heat and garments which protect you from your [enemy in] battle. … (16:81)
The first reference to “garments” in the verse above must refer to head coverings because if it’s hot outside, people all over the world would cover their heads. Other types of garments (e.g. shirt, pants, etc), do not protect people from the heat but rather make them feel hotter, unless the protection from the heat was to prevent skin cancer, which was probably not the intent of this verse.
Also, note that the Arabic word used for “garments” is “sarabeel” which according to Edward Lane’s lexicon means “anything that is worn” so a head covering falls into that category.
Head coverings to protect from harassment
Some people may argue that head coverings (Arabic: khimaar) are necessary for women to protect themselves from being harassed or from unwanted sexual advances from men. First of all, there is no verse in the Quran that says a head covering per se is to protect women from being harassed (verse 33:59 mentions outer garments, not head covering, to avoid harassment). Secondly, women are just as attracted to as men are to women. Women can also harass men. This is even proven in Quran verse 12:23 where the wife of prophet Joseph’s master sought to seduce him.
And she, in whose house he was, sought to seduce him (prophet Joseph). She closed the doors and said, “Come, you.” He said, “[I seek] the refuge of Allah . Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.” (12:23)
In verse 12:32, we see further proof that the wife of prophet Joseph’s master seduced prophet Joseph and even harassed and blackmailed him for refusing her.
She said, “That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased.” (12:32)
In fact, not only did the wife of prophet Joseph’s master seduce, harass, and blackmail prophet Joseph, but she even got violent and ripped his shirt according to verses 12:26-29.
[Joseph] said, “It was she who sought to seduce me.” And a witness from her family testified, “If his shirt is torn from the front, then she has told the truth, and he is of the liars. But if his shirt is torn from the back, then she has lied, and he is of the truthful.” So when he [i.e., her husband] saw his shirt torn from the back, he said, “Indeed, it is of your [i.e., women’s] plan. Indeed, your plan is great [i.e., vehement]. And women in the city said, “The wife of al-ʿAzeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error.” (12:26-29)
It should now be clear from the Quran that sexual attraction and harassment can go both ways. Considering this fact and the argument that women should cover their hair to avoid being harassed by men, then it must follow that men should also cover their hair to avoid being harassed by women. Obviously, there is no such requirement in the Quran and no one would think that men would need to cover their hair for this reason. Therefore, the argument that women must cover their hair to avoid being harassed is invalid and not supported by the Quran.
Hair as adornment
Some people will argue that a woman’s hair is an adornment and therefore must not be displayed according to clause 1. This argument is invalid because
The natural beauty of one’s hair is similar to the natural beauty of one’s face and is therefore exempt according to clause 2.
It is unreasonable to consider hair to be in the same category as breasts, especially since men also have hair which can be a cause of attraction for women.
Not all women have beautiful hair. Some women have unattractive hair. For them, covering their hair actually makes them more beautiful. Therefore, we cannot assume that hair is an “adornment” (زينة).
Hair as aurah
Many Muslims will make the baseless argument that a woman’s hair, but not a man’s hair, is their “aurah”, and therefore it should be covered.
In verse 7:26, we read that God created clothes for people (both men and women) to cover their private parts / genitalia which, if displayed, is a cause of shame. Most people would agree that a woman’s hair is 1) not genitalia, 2) not a cause of shame or a private part the same way their breasts are considered private. Regardless of this, God says that however you choose to cover your body with clothes, what’s most important is that you behave righteously.
O children of Adam, We have bestowed upon you clothing to conceal your private parts / genitalia (Arabic: saw-ah) and as adornment (Arabic: reesha). But the clothing of righteousness – that is best. … (7:26)
Note that according to Edward Lane’s lexicon, the definition of سَوْآتِكُمْ is
aurah (عَوْرَة)
“pudendam” (genitalia)
“external portion of the organs of generation” (reproductive parts)
Notice in the screenshot above I highlighted the word “au-rah” (عَوْرَة). It is a synonym for “saw-ah” (سَوْءَةٌ).
You may be wondering why God would need to tell people that He created clothes so people can cover their private parts and that women should, by the way, also cover their chests. This purpose of clothing may seem obvious to most but keep in mind that even today, there are still tribes in many places around the world of people wearing nothing or barely anything. For example, the people of Koma in the Northern part of Adamawa State in Nigeria are of the belief that if women wear clothes, they would incur the wrath of the gods which may lead to their death or barrenness. This belief is just as nonsensical as the belief that women’s hair, but not men’s hair, is among their private parts.
Nigeria’s Koma tribe, whose women don’t wear clothes for fear of death
Clothing of righteousness
Verse 7:26 above states that the clothing of righteousness is the best type of clothing. So what is righteousness? The answer can be found in Quran verse 2:177 below.
Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. (2:177)
Notice how righteousness from a Quranic point of view has absolutely nothing to do with the type of clothes women wear or how they wear them. Clearly, God considers specific clothing requirements less important than belief in God, His Angels, His Books, His Prophets, sharing wealth, praying, etc. That is probably because verses related to women’s clothing are recommendations for women to reduce unwanted attention and the possibility of being harassed as opposed to strict commandments that determine whether you go to Hell or not.
Head covering for Muslim identity
Some women will comment that wearing the hijab is necessary or encouraged to support their identity as a Muslim. First of all, there is no such thing as Islamic clothing from a Quranic point of view. What people call Islamic clothing is nothing more than traditional garb that is commonly worn in Islamic countries. There is no verse in the Quran that says Muslim women need to identify themselves by wearing a hijab. Furthermore, wearing a hijab most definitely doesn’t increase your chances of being allowed into Heaven. Consider, for example, the following people mentioned in the Quran. Their identity as being married to or descendants of prophets may make you think that they must be righteous when in fact they are the opposite.
Most of prophet Abraham and prophet Noah’s descendants were unrighteous. (57:26, 37:113, 2:124)
The wives of prophet Noah and prophet Lot, despite living with them, were unrighteous. (66:10)
Prophet Noah’s son was of evil conduct. (11:46)
Prophet Jacob’s sons tried to kill their brother, Joseph. (11:1-18)
Now, considering how evil Pharaoh was, you’re probably thinking his wife must have also been evil. Interestingly, and surprisingly, Pharaoh’s wife was actually righteous despite being married to one of the worse evildoers of all time. (66:11)
Similarly, one’s identity as a Muslim woman by wearing the hijab has nothing to do with righteousness from an Islamic point of view. This is no different than men who think they should have a long beard to identify themselves as religious Muslims. If having a long beard actually somehow made you more righteous than people without one, then what are men supposed to do who naturally don’t have any facial hair? Get a hair transplant?
Head covering for modesty
Some Muslim women will argue that they wear the hijab to be modest. There is no Quranic commandment to dress modestly or to behave modestly, although being modest and not arrogant is in line with the spirit of the Quran. If we look at the first part of verse 24:31, we find a few English translations where the translator (Pickthall and Yusuf Ali) incorrectly translated the meaning by replacing “genitals” with “modesty”. All other translators correctly used the term “genitals”.
Correct translation
And say to the believing women that they should lower their gaze and guard their genitals (Arabic: furuujahunna)… (24:31)
Pickthall translation
And tell the believing women to lower their gaze and be modest… (24:31)
Yusuf Ali translation
And say to the believing women that they should lower their gaze and guard their modesty … (24:31)
If you are in doubt about the true meaning of the Arabic word فُرُوجَهُنَّ (furuujahunna), then you can verify the correct meaning in Edward Lane’s lexicon (screenshot below).
To say that the meaning of فُرُوجَهُنَّ (furuujahunna) is “modesty” does injustice to the Quran and spreads confusion among innocent Muslims who mistakenly think that they can trust the accuracy of all translations.
Logically, covering one’s hair doesn’t automatically make someone modest. For example, one could wear a fancy hijab with various embellishments such as diamonds (fake or not) and gold patterns like the one pictured below. That hardly looks modest. In fact, it looks the opposite of modest. Of course, Muslim women don’t dress like that every day, but many do to varying degrees on special occasions.
Now, let’s say that one wears a plain hijab instead of a fancy one. But, they also wear make-up to embellish and prettify their face, which is actually very common. If the point of wearing the hijab is to make themselves appear modest, then they’ve negated that effort by spending probably a considerable amount of time wearing make-up, e.g. in the example picture below. Note that wearing make-up is an adornment (zeenah) which, according to the first clause of verse 24:31, is forbidden.
If one is concerned about modesty, they should focus on having a modest behavior and attitude, e.g. refusing to take credit for a big achievement, rather than incorrectly believing that covering their hair will suddenly make themselves and everyone around them think that they are modest.
If one is concerned about whether they are allowed to dress attractively, then keep in mind that according to Quran verse 7:26 (see above), God actually encourages people to dress attractively because He literally created clothes for two purposes:
to cover genitalia
as an adornment / beauty (Arabic: رِيشًا ree-sha)
According to Edward Lane’s lexicon, the definition of رِيشًا is clothing that signifies ornament and beauty (adornment).
If God created clothing so humans can look good in them, intentionally refusing to wear beautiful clothing is akin to not appreciating God’s creation. Consider Quran chapter 55 which mentions numerous creations of God followed by the question
So which of the favors of your Lord would you deny?
As if to drill it in your brain, that question was repeated 31 times, most likely to emphasize that the good things that God created for humans should be appreciated, not denied!
Orthodox Jews have certain practices such as male circumcision, particular slaughter methods to produce kosher meat, and “sheitel”, which is the requirement for married women to cover their hair. Muslims have very similar practices even though they are not mentioned nor required in the Quran. Unsurprisingly, the Jewish Bible / Torah also does not require women to cover their hair. Rather, this Jewish requirement came from Jewish secondary sources (Talmud). Note that the Jewish Bible / Torah is like the Quran whereas the Jewish Talmud is like the hadith.
Based on the similarity between Judaism and Islam and the fact that Judaism came before Islam, it is possible and not unreasonable to believe that some Muslim scholars long ago were influenced by Judaism to adopt these Jewish practices into Islam.
Conclusion
The analysis above should make it clear that women are required to cover their breasts but NOT their hair.
Addendum
Analogy to help understand verse 24:31
Some people will still argue that verse 24:31 still means that women must cover their head or hair because it mentions “head covering”. To help understand why they are wrong, the following is an analogy written similar to verse 24:31 with 4 clauses.
And say to the children …
to not leave their toys everywhere when they’re done playing
except certain toys that can’t be easily put away
and let them put away their crayons in their bags
and not to leave their toys in the kitchen, dining room, …
Context
This statement clearly has to do with children and where they put their toys.
Exemption
Some toys are exempt from being put away because maybe they are too big.
Crayons
Crayons, which are considered toys, are not exempt from being put away. Since each child typically has a bag, they can put their crayons in their bags.
Does this statement require children to wear their bags on their backs like a backpack?
No. The word “back” isn’t even mentioned anywhere in the statement.
Does this statement require children to have a bag?
No. The reference to “bag” isn’t an instruction to have a bag. Since children commonly have bags, e.g. lunch bags, backpacks, sports bags, etc, the statement suggests that crayons could be put in their bags. Of course, nowadays kids wear pants with pockets. They could just as easily put away their crayons in their pockets. No bag necessary. Furthermore, the context of the statement has to do with putting toys away, not with whether to carry a bag or not.
Conclusion
From this analogy, we see that although the statement suggests kids put away their crayons in their bags, it doesn’t literally nor based on context require kids to have a bag. This is similar to verse 24:31 where God suggests that women cover their breasts with their head coverings to hide their adornments. It doesn’t literally nor based on context require women to cover their hair.
Many Muslims believe that Zam Zam water is blessed water. However, there is no mention in the Quran of Zam Zam water. The Quran does talk about rainwater and honey, however. The story of Zam Zam is linked with the story of prophet Abraham’s wife, Hagar, his son, prophet Ishmael, Safa and Marwa. However, there is absolutely no mention of Hagar or the Hagar-Ishmael story in the entire Quran. As a matter of fact, there is not even a single mention of the word “Zamzam” in the Quran. Safa and Marwa are not even described as “mountains” in the Quran but rather as “symbols”. Pagan Arabs used to circumambulate (tawaaf) around Safa and Marwa before Islam was revealed to them. The Quran merely allowed this practice of “tawaaf” around Safa and Marwa to continue as optional.
Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs ‘umrah – there is no blame upon him for walking between them. … (2:158)
The statement “there is no blame / sin upon him for walking between them (Safa and Marwa)” clearly indicates that newly converted Muslims (ex Pagans) were allowed to continue the practice of walking between Safa and Marwa as they used to when they were pagans. The Quran does not require this practice.
The Healing Power of Honey
According to verses 16:68-69, honey has the power to heal.
And your Lord inspired to the bee, “Take for yourself among the mountains, houses, and among the trees and [in] that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you].” There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought. (16:68-69)
The Reviving Properties of Rainwater
According to verse 50:9, rainwater is referred to as “blessed” water” and has revitalizing properties.
Many Muslims believe that Prophet Muhammad was illiterate and could not read and write. However, there is strong evidence in the Quran that indicates that he was literate. Many people take verse 7:157 as proof that Muhammad was illiterate because they think the word “ummi” means illiterate.
Those who follow the Messenger, the illiterate (ummi) prophet … (7:157 part)
Definition of “Ummi”
However, according to Edward Lanes Lexicon, the classical Arabic term ‘Ummi’ refers to a gentile or someone who is not familiar with the Law of Prophet Moses. It is not necessarily someone who is illiterate.
Definition of “Gentile”
The term Gentile is of Latin origin and from the word ‘Gentilis’ which means to be associated with or being part of a particular tribe or clan. It refers to non-Israelite tribes and is used to refer to non-Jews.
Today, the primary meaning of gentile still remains as someone who is a “non-Jew” and is not a reader of the Torah or has any Jewish origins.
Non-Jews can be “ummi”
One does not have to be a non-Jew in order to not know the Law of Moses. In verse 2:78 we see proof that even some Jews were “ummi” as they did not know their own scripture.
So if they argue with you, say, “I have submitted myself to Allah [in Islam], and [so have] those who follow me.” And say to those who were given the Scripture and [to] the “ummi”, “Have you submitted yourselves?” And if they submit [in Islam], they are rightly guided; but if they turn away – then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants. (3:20)
In the verse above, God is commanding Prophet Muhammad (pbuh) to proclaim the message to the Jews and Christians (recipients) of the previous scriptures and the ‘Ummis’. If one renders ‘Ummi’ here as ‘Illiterate’ then the verse becomes nonsensical as it appears God is asking the Prophet to proclaim the message to those of the previous scriptures and the illiterates. This rendering would unnecessarily exclude those who could read and write but would have not received the scripture.
In another example, if we try to assume “ummi” to mean “illiterate”, then the following verse would erroneously imply that God raised a messenger only amongst people who could not read and write. That obviously makes no sense at all.
It is He who has sent among the “ummi” a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom – although they were before in clear error – (62:2)
In another example, if we try to assume “ummi” to mean “illiterate”, then the following verse would mean that some from the People of the Book said that they had no accountability to illiterate people. Once again, that makes no sense at all.
And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a [single] silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, “There is no blame / duty / accountability upon us concerning the ‘ummi’.” And they speak untruth about Allah while they know [it]. (3:75)
Muhammad was an “ummi” (didn’t know / read any prior scripture)
If we take the word “ummi” to mean anyone who didn’t know about or read scriptures prior to the Quran, then verses 42:52 and 29:48 prove that Muhammad was one of them.
And thus We have revealed to you an inspiration of Our command. You did not know what is the Book (prior scripture) or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path – (42:52)
And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise, the falsifiers would have had [cause for] doubt. (29:48)
Note:
The reference to not being able to ‘write it with your right hand’ is not a reference to the Quran. This is clearly a reference to the previous scriptures which is deduced by context. The verse informs the reader that the Prophet Muhammad (pbuh) was neither a reader nor writer of the previous scriptures and hence had no knowledge of its contents, begging the question, so where did he get his knowledge from? This verse also suggests that, contrary to popular belief, the prophet had the ability to both read and write.
Ability to read and write
If the Prophet could not read or write, why would a statement informing people that he did not read or write anything of the ‘previous scriptures’ be stated? Similarly, in English, if one makes a statement that X did not read book Y specifically, its shows the ability of X to actually read, the only exception being in this context, of course, that book Y was not read by X.
No expectation of prophethood
In verse 28:86, we see that the prophet didn’t even expect that he’d become a prophet.
And you were not expecting that the Book would be conveyed to you, but [it is] a mercy from your Lord. So do not be an assistant to the disbelievers. (28:86)
Additional proof Muhammad was not illiterate
In verse 25:5, we see that disbelievers accused the Prophet of writing down the scripture with his own hands.
And they say, “Legends of the former peoples which he has written down (Arabic: ik’tatabaha), and they are dictated to him morning and afternoon.” (25:5)
The Arabic gives us the root of the term ‘iktatabaha’ as K-T-B.
Kaf-Ta-Ba = he wrote it, prescribed, appointed, ordained, to dictate it, judged, decreed, drew, brought together, collected, conjoined, a thing in which or on which one writes, record, registered writ.
iktataba is the perfect active verbal form of kataba
Therefore the verb means that either the Prophet had the Quran written down or he himself wrote it down.
Source: Edward Lanes Lexicon
If the intention was to imply that he ’caused others to write it’ or ‘had it dictated’, it would arguably have been better to use the word ‘aktaba’.
Source: Edward Lanes Lexicon
However, since the word used was ‘iktataba’, then it is most likely referring to the fact that the Prophet himself wrote the Quran which means he was not illiterate.
Sources that suggest Muhammad was illiterate
Muslims seem to believe that Muhammad was illiterate based on some hadith. Ironically, the hadith themselves also indicate that Muhammad could write as proven in the following “sahih” hadith.
Narrated Yazid ibn Abdullah:… We then asked: Who wrote this document for you? He replied: The Messenger of Allah (ﷺ).
Grade : Sahih in chain (Al-Albani)
Reference : Sunan Abi Dawud 2999
In-book reference : Book 20, Hadith 72
English translation : Book 19, Hadith 2993
https://sunnah.com/abudawud/20/72
Some Muslims believe that you are not allowed to write a will before dying and that inheritance is strictly based on the percentages specified in the Quran. However, not only is writing a will allowed, it’s even a prescribed duty for all Muslims. This is proven in verse 2:180.
Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest (will) for the parents and near relatives according to what is acceptable / reasonable / fair – a duty upon the righteous. (2:180)
In other words, if you do not make a will, then you violate verse 2:106.
According to verse 5:106, when you make a will, you need two witnesses.
O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest – [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], “We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah . Indeed, we would then be of the sinful.” (5:106)
According to verse 4:7, one must leave a will for parents and near relatives.
For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much – an obligatory share. (4:7)
Some Muslims may argue that Quran chapter 4 (surah Nisaa) abrogates or replaces the requirement to make and follow a will in verse 2:180. However, upon careful analysis, it becomes clear that the inheritance verses in Surah Nisaa only apply after any debts have been paid and the will has been executed. Of course, if no will exists, the specific inheritance percentages specified in Surah Nisaa would apply.
… مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ …
(the distribution stipulated) … after (Arabic: ba’di) any will (Arabic: wasiyyatin) which he has made or any debts … (4:11)
(the distribution stipulated) … after (Arabic: ba’di) any will (Arabic: wasiyyatin) which was made or any debts … (4:12)
Obviously, if the distribution stipulations in chapter 4 were only to be followed, then there would be no point in God requiring everyone to make a will (2:180).
Furthermore, according to verse 2:181, no one has the authority to prevent someone from making a will or to change an existing will.
Then whoever alters the bequest (will) after he has heard it – the sin is only upon those who have altered it. Indeed, God is Hearing and Knowing. (2:181)
However, according to 2:182, if one feels any wrongdoing on the part of the person making the will (testator), then they are allowed to reconcile / correct the issue with the testator.
But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, God is Forgiving and Merciful. (2:182)
Some Muslims get a headache when trying to understand verses 4:11-12 to determine shares of inheritance. If Muslims just followed the Quranic requirement to create a will, then there would be no need to feel guilty or confused when trying to understand verses 4:11-12. Nevertheless, one must keep in mind that a will (wasiyya) should be made with fairness / reasonableness (bil-ma’rufin) in mind. It should not intend to hurt or compromise (ghayra mudarrin – 4:12) other beneficiaries, e.g. by not giving a fair portion to one’s closest relatives.
In the end, only God knows which relatives such as parents or children are nearer to one in benefit.
Your parents or your children – you know not which of them are nearest to you in benefit. (4:11)
Obviously, the benefit of God allowing people to create a will is so that people have the flexibility to adjust shares taking into account certain circumstances that may exist, e.g. if a sole parent has two children and one child is filthy rich and the other is poor, the parent has the authority to give more to the poor child since that child, obviously, would need the money more than the rich kid.
If a will doesn’t exist or if a will leaves a remainder to be divided, then one must follow the distribution stipulations in 4:11-12. I have made a flowchart to help with this matter. It can be found at
What happens when a will doesn’t exist and Quranic distribution shares don’t add up to 100%?
This is a common question asked when people try to divide an inheritance when there is no will. For example, if the deceased has no legal heirs / relatives except for one sister, then the Quran states that the sister gets ½ of the inheritance. So what must be done with the remaining half?
First of all, you should never be in this situation to begin with because the Quran requires that you create a will (2:180) and nowhere in the Quran does it limit what percentage of your wealth can be specified in the will. So, if people just follow the Quran’s mandates, they can make a will accounting for 100% of their wealth and there would be no problems. Of course, debts must be paid first.
Secondly, if for some reason there is no will, which unfortunately seems to happen very often, then in the event the Quranic inheritance distribution shares don’t add up to 100%, then the remainder logically needs to be divided somehow. The Quran does not specify what to do with the remainder. This may be so as to offer flexibility in dividing the remainder to whoever deserves it based on each family’s situation. For example, if the only legal heirs are two sisters and there is no will, then the Quran indicates that the sisters share 2/3 of the inheritance, i.e. each gets 1/3. The remaining 1/3 can be allocated based on the appointed executor(s) judgment keeping in mind verse 2:180 which requires allocation to be fair and appropriate (bil-ma’rufin) and verse 4:12 which requires that allocation not be done with the intention of hurting anyone (ghayra mudarrin). Following are examples of ways the remaining 1/3 can be divided:
if one sister is filthy rich and the other is poor, then logically the poor sister would be more in need of the extra inheritance and therefore may deserve some or all of the remaining 1/3
if there are other relatives or orphans or needy people present during the time of the inheritance distribution, then according to verse 4:8, they should and could get the remaining 1/3
if both sisters are equal financially and there are no other relatives, orphans or needy people present, then the two sisters could divide the remaining 1/3 equally
Obviously, the best person to decide how their inheritance should be distributed would be the person who dies. For that reason, it makes sense that God would require everyone to make a will. Inheritance executors, e.g. probate court judges, probably don’t know how to best distribute any remaining inheritance and they probably don’t want to make decisions regarding someone else’s wealth. Again, that is why it is imperative that everyone make a will, even if that will closely matches the Quranic inheritance distribution stipulations with slight modifications to add up to 100%.
The example above is where the Quranic distribution percentage doesn’t add up to 100%. There’s also the possibility where the percentages add up to over 100%. Consider the following example where a man dies and is survived by his wife, 3 daughters and both parents.
Relative
Share Fraction
Share Percentage
Wife
1/8
12.5%
3 Daughters
2/3
66.7%
Mother
1/6
16.7%
Father
1/6
16.7%
Total
112.5%
In this example, the distribution exceeds 100% by 12.5%. Since that makes no sense, the only logical thing to do is reduce everyone’s percentage proportionally to reach 100%. Again, this would not be an issue if the deceased had just made a will with a 100% distribution. This is exactly what is done in the online Islamic inheritance calculator at
Many people insist that they must follow the Quranic percentages even though verse 2:180 mandates that everyone make a will and distribute their inheritance with fairness and reasonableness. Now, let’s consider a hypothetical situation whereby a man is married to someone for 20 years. His parents have passed away and he has no siblings. The man then divorces his wife and remarries. One day after his 2nd wedding, he dies without having written a will. In this particular case, the Quranic percentages would result in the following distribution:
Relative
Share Fraction
Share Percentage
Ex-wife of 20 years
0
0
Wife of 1 day
1
100%
As you can see, the ex-wife of 20 years gets nothing and the new wife of 1 day gets 100%. This clearly violates verse 2:180 because it’s clearly an unfair and unreasonable distribution considering the duration of the marriages. This is yet another example that shows why it is absolutely necessary, not to mention mandatory, to make a will. Without one, there’s a good chance that inheritance distributions would not be fair.
With a will, is there a limit to how much you can distribute?
Some Muslims will argue that the most you can allocate in a will is 1/3 (33%) of your total assets. This value is nowhere to be found in the Quran. It comes from the hadith. For proof as to why the hadith is invalid, please see my other book titled: Analysis of Validity of Prophet Muhammad’s Hadith – Is It Truly From Muhammad And Valid Islamic Law?
As stated in verse 22:78, God has not made His religion difficult or overly complex.
And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. … (22:78 part)
It’s usually people who tend to make God’s religion difficult and overly complex. At the end of the day, according to verse 64:16 what matters most is that you make an effort to do the best you can.
So fear God [by keeping your duty to him] as best as you can / what you are able (Arabic: ma is’tata’tum) and listen and obey and spend [in the way of God]; it is better for your selves. And whoever is protected from the stinginess of his soul – it is those who will be the successful. (64:16 part)
Do you have to pronounce God’s name before eating anything?
Most Muslims believe that you must pronounce God’s name only before slaughtering animals to make the meat halal. However, according to verse 6:118, you must pronounce God’s name before eating any food.
So eat of that upon which the name of Allah has been mentioned, if you are believers in His verses. (6:118)
This verse does not restrict the pronouncing of God’s name on animals so as to produce halal meat. As a matter of fact, it doesn’t even say you’re supposed to pronounce God’s name before slaughtering any animal. This verse indicates that one should mention God’s name before eating.
Reason for pronouncing God’s name before eating
The spiritual reason for pronouncing God’s name on our food before eating it is to constantly remember and be appreciative of God’s blessings on us. This is explained in verse 16:114.
Then eat of what Allah has provided for you [which is] lawful and good. And be grateful for the favor of Allah, if it is [indeed] Him that you worship. (16:114)
This act of showing appreciation to God by reciting God’s name before we eat would not belong to us if only people who slaughtered animals had to recite God’s name.
Similar statement in the Torah / Bible
In the Torah / Bible, we find a similar commandment in Deuteronomy 8:10.
… “When you have eaten and are satisfied, bless (praise) the Lord your God for the good land He has given you.” … (Deuteronomy 8:10)
In this verse, however, it says to bless “after the meal” and not before the meal.
Conclusion
You must pronounce God’s name before eating anything, not just meat. In Christianity, this is called “saying grace” which is a statement of appreciation of the food one is about to eat.
What really is “halal” food?
Most Muslims believe that meat can only be eaten if it is “halal” meat and that “halal” meat is only meat from an animal that had God’s name pronounced on it just before slaughtering it. However, according to the Quran, the recitation of God’s name, e.g. bismillah, is required before eating all food and is not required before slaughtering an animal.
Popular definition of “halal” meat
Most Muslims believe that “halal” meat is meat that had God’s name pronounced on it just before slaughtering it. Some Muslims will add additional requirements such as a particular way the animal is slaughtered to minimize suffering and expedite death. These requirements are nowhere to be found in the Quran. Jews have a similar understanding with the concept of “kosher” meat.
Quranic definition of “halal” food
The Quran makes it clear that all food is halal except for specific ones, e.g. pig, alcohol, running blood, and except for ones in certain conditions, e.g. animals gored to death or rotting carcasses.
Do not prohibit the lawful and vice versa
By changing the meaning of verse 6:118 to prohibit eating meat that isn’t considered “halal” meat, one would find himself in violation of verse 16:116.
And do not say about what your tongues assert of untruth, “This is lawful and this is unlawful,” to invent falsehood about Allah . Indeed, those who invent falsehood about Allah will not succeed. (16:116)
As you can imagine, prohibiting something that God never prohibited can have serious consequences. In verses 6:148-150, we see that some people prohibited something that God never prohibited. God told Muhammad not to agree with them.
Say, [O Muhammad], “Bring forward your witnesses who will testify that Allah has prohibited this.” And if they testify, do not testify with them. And do not follow the desires of those who deny Our verses and those who do not believe in the Hereafter, while they equate [others] with their Lord. (6:150)
Prohibited food and meat
Verses 2:173, 5:3, 6:145, and 16:115 make it clear what food is halal (lawful) and haram (prohibited).
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. … (5:3)
The food of the People of the Book
According to verse 5:5, we see that God made it lawful for Muslims to eat the food fo the People of the Book (Jews and Christians).
This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. … (5:5)
In general, we know that non-Muslims do not pronounce the name of God before killing an animal. Nevertheless, according to verse 5:5, God has made their food lawful for Muslims. This further proves that God does not require Muslims to pronounce God’s name before slaughtering an animal. However, if we eat food, e.g. steak, that originated from a Christian slaughterhouse, which God has allowed us to do, then we would still have to pronounce God’s name on it before eating it to comply with the requirement in verse 6:118.
Conclusion
Halal meat and halal food is any food that isn’t prohibited in 2:173, 5:3, 6:145 and 16:115
Do you have to pronounce God’s name before slaughtering an animal?
Some Muslim scholars argue that since verse 22:36 indicates that God’s name should be uttered before slaughtering animals, then not doing so would render the meat non-halal and forbidden for consumption. On first impression, their claim seems valid. However, upon closer inspection and considering the context of neighboring verses, we discover the correct meaning of the verse as explained below.
And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful. (22:36)
There are a few important points to note:
This verse speaks about the ritual of animal offering / sacrifice during the Hajj. The surah containing this verse is called “Hajj” and if we start reading from verse 27, we see the subject of these related verses has to do with the hajj and hajj rituals. This means that the rules given in these verses apply only during the hajj.
While the animals are lined up during the Hajj, those observing the Hajj should commemorate the name of God on these animals. The people who are pronouncing God’s name are the people who are observing the Hajj, not the people who are slaughtering the animals. The utterance of God’s name is not associated with the actual slaughtering.
To further prove that the uttering of God’s name on these animals during Hajj has nothing to do with make makes meat halal, we note that God’s command to utter His name while the animals are lined up is no different from God’s command to those observing Hajj to constantly utter and commemorate God’s name throughout the Hajj. This is indicated in the following verses
And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass – That they may witness benefits for themselves and mention the name of God on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the despondent poor. (22:27-28)
And remember God during [specific] numbered days. (2:203)
But when you depart from ‘Arafat, remember God at al- Mash’ar al-Haram. (2:198)
And when you have completed your rites, remember God … (2:200)
The verses above indicate that God should be commemorated during every step of the Hajj. Commemorating and pronouncing God’s name on the animals while they are lined up for sacrifice is just a continuation of the rule to constantly commemorate God’s name throughout the entire Hajj from beginning to end.
Conclusion
You do not have to pronounce God’s name before slaughtering an animal.
Is slaughtering the only approved way of killing an animal for food?
Some Islamic scholars claim that slaughtering is the only Islamic way of killing animals for food. However, this is nowhere stated in the Quran. Some people justify their claim by saying that blood is prohibited for consumption and that slaughtering is the only way to remove all blood from a dead animal. Obviously, that argument is false and can easily be verified. If you buy a cut of meat from any “halal butcher”, then take it home and place it under running water, you will always see blood come out, which was presumably slaughtered according to the Islamic way.
Blood
When an animal is slaughtered, the main arteries in the neck are severed. This drains from the body all the blood that was in the main arteries. However, the body of all animals contains a vast number of tiny veins and millions of capillaries. Capillaries are the smallest of the body’s blood vessels. Some of them are only one cell thick. The blood in the very small blood veins and capillaries will not all be drained from the flesh of the slaughtered animal. Much of the blood will remain trapped in the flesh regardless of the method of killing.
Running Blood
Verse 5:3 states that eating “blood” is prohibited. If this means that even a speck of blood was prohibited for consumption, then all meat would be prohibited, which can’t be true since verse 22:36 indicates that, during the hajj, animals are to be sacrificed to be eaten. Fortunately, verse 6:145 clarifies that the type of blood that is prohibited is “running blood”.
Say, “I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled (running blood) out or the flesh of swine – for indeed, it is impure – or it be [that slaughtered in] disobedience, dedicated to other than Allah. … (6:145)
God knows that there will always be blood trapped in all flesh and that we will never be able to flush it all out. For that reason, God made it clear in 6:145 that the prohibition is against “running blood”.
Any meat we buy from any “halal butcher” will not contain running blood but will always contain trapped blood. Similarly, the meat we buy from any supermarket will not contain running blood but will contain trapped flood.
Food of the People of the Book
If God decreed slaughtering to be the only lawful way to kill an animal, then why did God allow us in verse 5:5 to eat the food of the People of the Book as long as we pronounce God’s name on it before eating it when we have no idea how it was killed?
Animals killed by trained birds of prey and dogs
Similarly, if God decreed slaughtering to be the only lawful way to kill an animal, then why did God allow us in verse 5:5 to eat animals killed by trained birds of prey and dogs? These animals are already dead when we take them from the mouth of the birds and dogs.
Fish
Similarly, if animals had to be slaughtered, how can we eat fish since fish are not slaughtered? Like the meat of cattle, fish contain traces of blood when we buy them. We can remove some of the blood by running the fish under running water but not all.
Conclusion
God never decreed that slaughtering is the only lawful way to kill an animal.
Slaughtering does not remove all blood from a dead animal
The prohibition from God is against “running blood” and not trapped blood which is impossible to flush out completely.
Many Muslims believe that their male boys must be circumcised. However, there is nothing in the Quran that requires circumcision. There really isn’t much else to say about this besides the fact that there just is simply no commandment in the Quran that boys / men must be circumcised. On the contrary, we do have proof in verses 95:4, 40:64 and 64:3 that God created humans in a perfect mold / form.
It is Allah who made for you the earth a place of settlement and the sky a ceiling and formed you and perfected your forms and provided you with good things. That is Allah, your Lord; then blessed is Allah, Lord of the worlds. (40:64)
And I (Satan) will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of God.” And whoever takes Satan as an ally instead of God has certainly sustained a clear loss. (4:119)
It is likely that Muslims believe in male circumcision because it’s mentioned in the Torah in Genesis 17:13.
He who is born in your house, and he who is bought with your money, must be circumcised; and My covenant shall be in your flesh for an everlasting covenant. (17:13) http://www.mechon-mamre.org/p/pt/pt0117.htm#13
Circumcision is also mentioned in the Christian Bible in Luke 2:21 which states that Jesus was circumcised 8 days after birth.
As such, it would seem that many Muslims are mixing some Jewish and Christian practices with Islam, despite the fact that Muhammad was instructed to follow the Quran and warn by way of the Quran only (6:19, 50:45). In addition, we have evidence from verse 5:48 that God gave the People of the Book each their own laws (Sharia) and an open way.
And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and an open way. Had God willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To God is your return all together, and He will [then] inform you concerning that over which you used to differ. (5:48)
As such, Muslims are not expected to follow the laws and ways of the Jews and Christians.
Most Muslims believe that women are not required to pray Friday Dhuhr prayer in congregation. However, that understanding is based on the hadeeth which, as proven elsewhere in this book or in another one of my books, is an invalid source of Islamic law. The Quran in verse 62:9 makes it very clear that all believers must pray in congregation on Friday, not just men.
O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. (62:9)
Notice that the above verse does not single out men. Women, obviously, can be and are also believers.
In verse 3:43, God told Mary, mother of Jesus, to prostate and bow down with those who bow down. This confirms that congregational prayer was also directed to women.
O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].” (3:43)
In verse 3:193, we read that people were asking God for forgiveness and salvation. In verse 3:193, God responds by saying that men and like women and that He would not allow the deeds of anyone to be lost.
Their Lord has answered them: ‘I will not allow the deeds of any one of you to be lost, whether you are male or female, each is like the other.’ (3:195)
Additionally, God differentiated between men and women with regards to certain issues, e.g. men receive twice the inheritance as women and two women are required to be witnesses for each male witness. Therefore, if God wanted only men to pray the Friday prayer in congregation, He could have simply stated that it was only for men.
The above verse stresses the equality of male and female when it comes to worship, and signifies that the opportunities to worship should be equal for both men and women.
Our Lord, indeed we have heard a caller calling to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous. Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise.” And their Lord responded to them, “Never will I allow to be lost the deeds of [any] doer among you, whether male or female; you are of one another. … (3:193-195 part)
In verse 51:56, we see that God created humans (men and women) and jinn for no other reason but to worship Him.
And I did not create the jinn and mankind except to worship Me. (51:56)
The average menstruation period lasts between 2 to 7 days per month. Therefore, a woman’s menstruation period could account for 25% of their adult life, which is most of their life. As worship is not mandatory before puberty (baligh), which, for women, is when menstruation begins, then menstruation accounts for up to 25% of a woman’s life during which worship is actually mandatory. If worship during menstruation were truly forbidden, that would be at odds with verse 51:56. Logically, it would make no sense for God to create women with the sole purpose of having them worship Him while also prohibiting them from worshipping Him for up to 25% of their life.
The Quran is clear as to what restrictions exist for each act of worship.
Prayer restrictions
According to verse 5:6, the restriction is that you may not pray until you have performed ablution. Additionally, if you are ill or on a journey or have relieved yourself or have been in physical contact with the opposite gender, and if you can’t find water, then you can perform dry ablution (tayammum).
O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. … (5:6 part)
In verse 4:43, we see additional prayer restrictions. Here, you are not allowed to pray while your mind is befogged (unable to focus, distracted, angry, etc) and that you must know what you are saying.
O you who have believed, do not approach prayer with a mind befogged (Arabic: sukara) until you know what you are saying … (4:43)
Notice the many conditions God has specified surrounding praying in both of these verses. These would be suitable places for God to mention the restriction for menstruating women if God really didn’t want women to pray while menstruating. There is no mention anywhere in the Quran that prohibits women from praying while menstruating.
Fasting restrictions
According to verse 2:185, during the fasting month of Ramadan, if you are ill or on a journey, then you can not fast and make up for it after Ramadan by fasting for an equal number of days lost.
The month of Ramadan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. … (2:185 part)
Again, if God really wanted to restrict women from fasting during menstruation, He probably would have mentioned it in this verse. On the contrary, there is no mention anywhere in the Quran that specifically prohibits women from fasting while menstruating.
Hajj restrictions
Similarly, God has made it clear what the restrictions are regarding Hajj.
Verses 5:1-2, 5:95: No hunting, killing animals
Verse 2:217: No fighting / war
Verse 2:197: No sex
Verse 2:196: No cutting your hair
There is no restriction for menstruating women.
Similarly, there is no restriction for menstruating women from touching and reading the Quran and entering a mosque.
Menstruation vs illness
The Arabic word for menstruation (mahid) is known to the Quran and is used in two different verses (2:222, 65:4). However, this term is not mentioned in verse 2:185. The Arabic word for ‘illness’ is ‘marid’.
Some may argue that menstruation is an illness. Let’s examine this further. In verse 2:222, the Quran describes ‘menstruation’ as an ‘adha’.
… But there is no blame upon you, if you are troubled (adha) by rain or are ill (marda) … (4:102)
Therefore, ‘adha’ can be considered a condition that can cause annoyance, trouble, is disagreeable or hurt. Based on the verses above, ‘adha’ does not necessarily mean an illness, unless it causes hurt or harm.
Menstruation as an impurity
Some may argue that menstruation is an impurity and therefore you can’t fast. Whether it is impure or not is irrelevant when it comes to fasting. Fasting is not broken by defecation or urination (a natural occurrence as is menstruation) so why would menstruation as an impurity prohibit fasting?
Menstruation and sexual intercourse
Sexual intimacy does break the fast but such acts are based on clear volition and the Quran specifically prohibits sexual intimacy during fasting. The only thing prohibited for menstruating women is sexual intercourse (2:222) and nothing else.
Spiritual vs biological impurity
As explained above, menstruating women are only prohibited from sexual intercourse and nothing else. They are not prohibited from performing any type of worship ritual during menstruation. This makes sense since God never considers women to be spiritually impure during menstruation. On the contrary, sexual intercourse during menstruation is prohibited because it is a temporary, periodic biological impurity that could cause harm (adha).
The Bible (Torah) on menstruation
In Leviticus 15:19-30, we see that the Bible describes menstruating women as spiritually impure so much so that if a menstruating woman touches something, that thing becomes impure and if someone else subsequently touches that thing, they too shall become impure. According to the Bible, menstruating women would be forbidden from entering a mosque or touching the Quran. Could it be that Muslim scholars have mixed Quranic law with Biblical law in order to come up with Islamic law with regards to menstruating women?
Conclusion
Women must fast and pray even when menstruating unless menstruation causes pain or harm similar to that of being sick. The only prohibition in the Quran during menstruation is sexual intercourse.
