Torah (Arabic: Tawrah) a book which was communicated by God to Moses on Mount Sinai in 1280 BCE over the course of 40 days
Injeel / Gospels Injeel is likely wisdom given to Jesus which was later likely written by his apostles and became known as the Gospels
Psalms (Arabic: Zabuur) given to David
Quran a book which was communicated by God via the Holy Spirit Gabriel to Muhammad gradually from 610 CE when Muhammad was 40 years old until his death in 632 CE. The first revelation came when Muhammad was in a cave called Hira on the mountain Jabal Al-Noor near Mecca.
What scriptures Jews, Christians, and Muslims follow
Jews Jews follow the Jewish Bible. The Jewish Bible is also called the Tanakh which includes the Torah.
Christians Christians follow the Christian Bible. The Christian Bible consists of 2 parts: Old TestamentNew TestamentThe Old Testament includes the Jewish Bible / Tanakh and, depending on Christian denomination, some other books. The New Testament includes various books including the Injeel (Gospels).
Muslims Muslims follow the Quran.
Torah
The Torah is part of the Jewish Tanakh. The Tanakh is also the Christian Old Testament. Tanakh is an acronym of the first Hebrew letter of the 3 subdivisions of the Masoretic texts which are
Torah (which means “teachings”, also known as the 5 Books of Moses or Pentateuch)
Nevi’im (which means “prophets”)
Ketuvim (which means “writings”)
As such, Tanakh is often spelled as TaNaKh. Tanakh is also called “mikra” which means “that which is read”.
The 10 Commandments
The 10 Commandments are a set of principles followed by Jews and Christians. They appear twice in the Torah. They were also written on stone tablets which Moses had when he came down from spending 40 days on Mt. Sinai.
You shall have no other Gods but me.
You shall not make for yourself any idol, nor bow down to it or worship it.
You shall not misuse the name of the Lord your God.
You shall remember and keep the Sabbath day holy.
Respect your father and mother.
You must not commit murder.
You must not commit adultery.
You must not steal.
You must not give false evidence against your neighbor.
You must not be envious of your neighbor’s goods. You shall not be envious of his house nor his wife, nor anything that belongs to your neighbor.
The 613 Commandments
There have been many attempts to codify and enumerate the commandments contained in the Torah. The most popular enumeration is the 613 Commandments by Maimonides.
Tanakh
The Tanakh was mostly written in Hebrew. Following is the list of books in each subdivision of the Tanakh.
Torah (teaching) – 5 books
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Nevi’im (prophets) – 8 books
The former prophets
Joshua
Judges
Samuel
Kings
Latter Prophets
Isaiah
Jeremiah
Ezekiel
12 Minor Prophets (considered one book)
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
Ketuvim (writings) – 11 books
Poetic books
Psalms
Book of Proverbs
Book of Job
Five Scrolls
Song of Songs or Song of Solomon (Passover)
Book of Ruth
Lamentations
Ecclesiastes
Book of Esther
Other Books
Book of Daniel
Book of Ezra—Book of Nehemiah
Chronicles
Old Testament
The Old Testament is the first part of the Christian Bible and mostly matches the Jewish Bible. It was written by various authors over a period of centuries.
New Testament
The New Testament is the second of two parts of the Christian Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. It was written in Greek and completed before 120 AD. The books in the New Testament consist of 4 parts as follows.
Gospels (good news / glad tidings) – 4 books Narratives of the life, teaching, death and resurrection of Jesus
The Gospel of Matthew Ascribed to the Apostle Matthew. This gospel begins with a genealogy of Jesus and a story of his birth that includes a visit from magi and a flight into Egypt, and it ends with the commissioning of the disciples by the resurrected Jesus.
The Gospel of Mark Ascribed to Mark the Evangelist. This gospel begins with the preaching of John the Baptist and the baptism of Jesus.
The Gospel of Luke Ascribed to Luke the Evangelist, who was not one of the Twelve Apostles, but was mentioned as a companion of the Apostle Paul and as a physician.[17] This gospel begins with parallel stories of the birth and childhood of John the Baptist and Jesus and ends with appearances of the resurrected Jesus and his ascension into heaven.
The Gospel of John Ascribed to John the Apostle. This gospel begins with a philosophical prologue and ends with appearances of the resurrected Jesus. It is about Jesus’s miracles.
Acts of the Apostles A narrative of the apostles’ ministry and activity after Christ’s death and resurrection, from which point it resumes and functions as a sequel to the Gospel of Luke.
Epistles– 21 letters 21 letters, often called “epistles” from Greek “epistole”, written by various authors, and consisting of Christian doctrine, counsel, instruction, and conflict resolution;
Apocalypse (The Book of Revelation) A book of prophecy, containing some instructions to seven local congregations of Asia Minor, but mostly containing prophetical symbology, about the end times.
Earliest Jewish Bible (Tanakh) manuscript
The Aleppo Codex (c. 920 CE) and Leningrad Codex (c. 1008 CE) were the oldest Hebrew language manuscripts of the Tanakh. In 1947 CE the finding of the Dead Sea scrolls at Qumran pushed the manuscript history of the Tanakh back a millennium from the two earliest complete codices. Before this discovery, the earliest extant manuscripts of the Old Testament were in Greek in manuscripts such as Codex Vaticanus and Codex Sinaiticus. Out of the roughly 800 manuscripts found at Qumran, 220 are from the Tanakh. Every book of the Tanakh is represented except for the Book of Esther; however, most are fragmentary. Notably, there are two scrolls of the Book of Isaiah, one complete (1QIsa), and one around 75% complete (1QIsb). These manuscripts generally date between 150 BCE to 70 CE.
Earliest Christian Old and New Testament manuscript
There are two manuscripts that are considered to be the oldest.
Codex Vaticanus (The Vatican Book)
Text: Old and New Testament Date: c. 300–325 Script: Greek Found: At the Vatican It lacks most of the book of Genesis, Hebrews 9:14 to the end, the Pastoral Epistles, and the book of Revelation.
Codex Sinaticus (The Sinai Book)
Text: Old and New Testament Date: c. 330–360 Script: Greek Found: In Sinai in1844 at St. Catherine’s Monastery About half of the Old Testament survived along with a complete New Testament. A digital copy is available online at http://www.codexsinaiticus.org.
Earliest Quran manuscript
One of the earliest Quran manuscripts is the Birmingham manuscript. It only contains parts of chapters 18 and 20. It was radiocarbon dated to 568 and 645. For comparison, prophet Muhammad lived from 570 to 632. Following is a part of the Birmingham manuscript on the right and the equivalent 21st century Quran on the left. The text matches almost perfectly.
However, notice also that the Birmingham manuscript doesn’t include short vowel markings or harakaat.
The 7 Laws of Noah (Noahide Laws)
These are a set of laws which, according to the Jewish Talmud, were given to Noah’s three sons for all of humanity (Children of Noah). They are similar to the 10 Commandments.
Quran: the last scripture (book)
Since prophets get scriptures (books) and Muhammad was the last prophet, therefore the Quran, which is the scripture (book) given to Muhammad must be the last scripture (book).
Like “Islam” which is an Arabic word that means “Submission”, the word “Quran” is an Arabic word that means “reading” or “recitation.” Based on Arabic grammar, some may argue that it means intense or continuous reading / recitation.
Oral tradition
Islamic Hadeeth
Many Muslims believe that the Quran must be supplemented by the hadeeth or oral sayings / tradition of the prophet Muhammad.
Ḥadīth is the Arabic word for speech, report, account, narrative. Unlike the Qur’an, not all Muslims believe Ahadith accounts (or at least not all ahadith) are divine revelation, and ahadith were not written down by Muhammad’s followers immediately after his death but several generations later (at least 200 years later) when they were collected, collated and compiled into a great corpus of Islamic literature. A small minority of Muslims called Quranists reject all Ḥadīth.
Oral Torah and the Jewish Talmud
Similarly, Jews believe that the Torah consists of two parts, the written Torah which makes up the 5 Books of Moses, and the oral Torah which are sayings of Moses.
According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation until its contents were finally committed to writing following the destruction of the Second Temple in 70 CE when Jewish civilization was faced with an existential threat.
The major repositories of the Oral Torah are the Mishnah, compiled between 200–220 CE by Rabbi Yehudah haNasi, and the Gemara, a series of running commentaries and debates concerning the Mishnah, which together are the Talmud, the preeminent text of Rabbinic Judaism. In fact, two “versions” of the Talmud exist: one produced in Jerusalem c. 300–350 CE (the Jerusalem Talmud), and second, more extensive Talmud compiled in Babylonia and published c. 450–500 CE (the Babylonian Talmud).
Most Muslims believe that, in addition to the Quran, the hadith is a valid source of Islamic law. The arguments below easily prove using the Quran and basic logic that most Muslims are not only wrong, but they are also kafir according to the Quran because they judge using the hadith.
Let’s begin.
Only judge by God’s scriptures (e.g. Torah, Quran)
Before God sent down the Quran to Muhammad, He sent down the Torah to Moses for Jews to judge by. At that time, prophets, Jewish rabbis and scholars only judged using the Torah. This is proven in verse 5:44 where God also tells people not to exchange His verses with anything else, e.g. man-made laws, and that whoever does not judge by what God sent down, e.g. Torah, Quran, then they are disbelievers.
Indeed, We sent down (Arabic: an-zal) the Torah, in which was guidance and light. The prophets who submitted [to God] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of God, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what God has sent down (Arabic: an-zal), then it is those who are the disbelievers. (Quran: 5:44)
After Moses died in the 2nd century CE, rabbis compiled a book called the Talmud containing the
Mishnah (Oral Torah / supposed sayings or hadith of Moses) According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation until it was finally committed to writing. This is very similar to Islamic hadith / supposed sayings of Muhammad). Hadith compilers, e.g. Bukhari, may have even gotten the idea to compile their hadith books from the Mishnah.
Gemara A series of running commentaries and debates concerning the Mishnah. The equivalent may be Quranic or hadith tafsir (exegesis).
Nowadays, most Jews judge by scripture (Torah) and the Talmud, which contains the supposed sayings of Moses. This is very similar to how followers of the Quran at first only judged by the Quran until the hadith books (supposed sayings of Muhammad) were written around 200 years after Muhammad’s death, at which time people began judging by both the Quran and the hadith.
Timeline of events
Year
Event
Very long time ago
God sent down the Torah to Moses
Very long time ago
Prophets, Jewish rabbis and scholars judged using only the Torah
~200 CE
Jewish rabbis wrote the Talmud containing supposed sayings of Moses
~ 200 CE onwards
Jews judged using both the Torah and the Talmud
609 – 632 CE
God sent down the Quran to Muhammad
~ 800 CE
Bukhari wrote the hadith containing supposed sayings of Muhammad
~ 800 CE onwards
Muslims judged using both the Quran and the hadith
Only judge by the Quran
Quran verse 45:6 explicitly tells people to only judge by the Quran and not the hadith. Note the Arabic word used for hadith is hadith.
These are the verses (ayat) of God which We recite to you in truth. Then in what hadith (Arabic: ha-deeth) after God and His verses will they believe? (Quran: 45:6)
The verses (ayat) of God are the Quran. The hadith are obviously not verses of God. No one in their right mind, including hadith followers, would say the hadith verses are from God.
Quran verse 5:44 clearly states that anyone who judges by anything besides the Quran is a disbeliever (kafir).
And whoever does not judge by what God has sent down (Arabic: an-zal) – then it is they who are the disbelievers (Arabic: kafirun). (Quran: 5:44)
What God “sent down” (Arabic: an-zal) was the Quran, and before that, the Torah, both of which are scriptures from God Himself. Supposed sayings (hadith) of Moses and Muhammad were not “sent down” by God. Notice the use of the phrase “sent down” (Arabic: an-zal) in the following verses, which confirm that what God “sent down” was the Quran and not the hadith.
And thus We have sent it down (Arabic: an-zal) as an Arabic Qur’an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance. (Quran: 20:113)
If We had sent down (Arabic: an-zal) this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought. (Quran: 59:21)
In verse 13:37, we read that God sent down an “Arabic legislation” which confirms that the Arabic Quran is the law to judge by.
وَكَذَٰلِكَ أَنزَلْنَاهُ حُكْمًا عَرَبِيًّا ۚ…
And thus We have sent down (Arabic: an-zal) this as an Arabic legislation. … (Quran: 13:37)
The hadith is not a revelation
Some hadithers will claim that, in addition to the Quran, Prophet Muhammad’s day-to-day sayings are also somehow revelations from God. They can easily be proven wrong.
Proof 1:
Quran verse 66:1 indicates a situation where God questioned Muhammad after Muhammad forbade something that God made lawful. If everything Muhammad said was a revelation from God, then why would God question Muhammad about something Muhammad had said? Logically, because not everything Muhammad said was a revelation from God.
O Prophet, why do you forbid what God has made lawful for you, seeking the approval of your wives? … (Quran 66:1 part)
Proof 2:
In verses 69:44-46, God threatened to kill Prophet Muhammad if Muhammad ever made false statements about God. This proves that not everything Muhammad said was a revelation from God since if everything was, God would not have needed to make this threat. If God wanted to say that literally every word that came out of Muhammad’s mouth was a revelation from God, He could have just said that without making any threats.
And if he [Muhammad] had made up about Us [God] some [false] sayings, We would have seized him by the right hand; Then We would have cut from him the aorta. (Quran 69:44-46)
Proof 3:
Hadith Sahih al-Bukhari # 1629 indicates that Muhammad forbade praying at sunrise (fajr) and sunset (maghrib). This is a clear contradiction with the Quran, which even hadithers would agree with.
Narrated `Abdullah: I heard the Prophet (ﷺ) forbidding the offering of prayers at the time of sunrise and sunset.
All Muslims, even ones who use the hadith for Islamic law, would continue to pray fajr and maghrib despite this sahih hadith forbidding it. In this case, they may say that even though this hadith is sahih, they choose to ignore it because it contradicts the Quran, but they’ll say that other hadith are still valid. In other words, they end up choosing to follow some hadith and ignoring others. Unsurprisingly, Quran verse 68:36-38 questions these people who judge by a book (e.g. the hadith books) in which they pick and choose whichever laws they want to follow.
What is [the matter] with you? How do you judge? Or do you have a book in which you learn that indeed for you in it is whatever you choose? (68:36-38)
The fact that hadithers acknowledge that some sahih hadith are unacceptable should make them question the authenticity of all other hadith, even if they sound acceptable.
Prophet Muhammad only warned using the Quran
Some hadithers, in thinking that they are imitating Muhammad, will use the hadith to warn other people of Islamic laws. Ironically, Quran verses 50:45 and 6:19 prove that Muhammad himself only warned using the Quran.
… فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ
… Therefore [O Muhammad] remind by the Qur’an whoever fears My threat. (50:45 part)
… this Qur’an was revealed to me (Muhammad) that I may warn you thereby and whomever it reaches … (6:19 part)
Prophet Muhammad only followed the Quran
Hadithers think that they are following Muhammad’s way by following the hadith about him. Ironically, Muhammad says in Quran verse 50:45 that he himself only follows the Quran.
…And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, “Bring us a Qur’an other than this or change it.” Say, [O Muhammad], “It is not for me to change it on my own accord. I only follow what is revealed to me. … (10:15)
“How to pray” argument
Hadithers will inevitably tell you that the hadith are necessary for Islamic law because it explains how to pray. What these people don’t realize is that
No one learns how to pray by reading the hadith. Instead, they learn from other people like their parents.
The hadith does not clearly explain how to pray. Considering that prayer is a daily ritual, the fact that the hadith doesn’t say much about how to pray should make you question the authenticity of the hadith in general.
Even if the hadith did clearly explain how to pray, then since the hadith books were not written until ~200 years after Muhammad’s death, then for 2 centuries after Muhammad died, no one could pray because the hadith books had not been written yet. It is illogical to believe that people could not pray for 200 years because they were waiting for Bukhari to write his hadith book.
It is reasonable to believe that God did not provide step-by-step instructions on how to pray in the Quran because God knew that people would first learn by following Muhammad. Then after Muhammad died, people would learn from their communities, e.g. when they pray at mosques on Friday. In actuality, knowledge of how to pray is passed down from one generation to another, not from reading through thousands of hadith trying to figure it out like some huge jigsaw puzzle.
“Interpretation” argument
Some hadithers will argue that my interpretation of the verses above, or any other verse for that matter, is incorrect. They seem to think that only their interpretation is the correct interpretation. The Quran addresses the issue of interpretation in verse 3:7, where God states that there are two types of verses.
1. Specific (clear) verses
These verses are the foundation of the Quran, and since they are clear, interpretation isn’t necessary. The verses mean what they say because the meaning is literal.
2. Unspecific (unclear) verses
These verses are unclear, and only God knows the correct meaning. These unclear verses exist as a test for people who want to interpret them in a particular way so as to justify their personal opinion and interests.
It is He who has sent down (Arabic: an-zal) to you, [O Muhammad], the Book; in it are verses [that are] precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except God. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding. (3:7)
Since the verses used in my arguments above are clear, then the “incorrect interpretation” argument is invalid.
“Tradition” argument
Some hadithers will argue that Islamic tradition must be respected and taken into consideration and since traditionally Muslims have followed the hadith, then Muslims must continue to do so. This argument is invalid because not all traditions are correct and tradition is not a basis for religion. Nowhere in the Quran does it say that followers should follow tradition and the practices of their ancestors. Conversely, the Quran actually provides an example that clearly shows how tradition has no place in religion and is most definitely not a replacement for clear commandments in the Quran.
In verses 21:52-53 Abraham asked his own father and his people why they worshiped statues. Their answer was that they were just following the tradition of their forefathers which was obviously incorrect.
When he (Prophet Abraham) said to his father and his people, “What are these statues to which you are devoted?” They said, “We found our fathers worshippers of them.”
In verse 2:170, Abraham’s father and people were told to follow what God sent down but they instead insisted on following the tradition of their fathers. God then says that their fathers knew nothing and were not guided.
And when it is said to them, “Follow what God has sent down (Arabic: an-zal),” they say, “Rather, we will follow that which we found our fathers doing.” Even though their fathers understood nothing, nor were they guided? (2:170)
“2.5% zakat” argument
Some hadithers will argue that without the hadith, Muslims wouldn’t know that they must pay 2.5% of their income to satisfy the requirements of zakat which they believe strictly goes to the poor or needy. There are some issues with this argument.
1. Everyone must pay zakat, not just Muslims
Hadithers incorrectly believe that only Muslims must pay zakat. Quran verse 41:7 proves that even non-Muslims including polytheists must pay zakat.
…and woe to the polytheists (41:6) who give not the ‘Zakat’ and in the Hereafter they are disbelievers. (41:7)
2. People paid zakat long before Muhammad was born
In verses 19:31, 19:55, 2:83, 7:156, 5:12, 21:73, 4:162, and 98:5 we see proof that many, many groups of people paid zakat going as far back as Abraham himself. Therefore, how much to pay for zakat was not dependent on something Muhammad supposedly said, i.e. the hadith.
What really is zakat?
Since everyone must pay zakat and zakat money is often used to help the poor, then it would make sense that zakat is government taxation since tax revenue is used for the benefit of the community including the poor. In the US, more than 15% of federal tax revenue goes to social programs to help people who need financial help. This is a much larger amount than the 2.5% hadithers claim is the correct amount only Muslims must pay to satisfy zakat requirements. Ironically, Islamic countries where people supposedly only pay 2.5% for zakat are some of the poorest countries in the world. Conversely, in the US where everyone pays zakat (taxes), people who need financial help are able to get it and get out of poverty. More interestingly, the tax rate in Denmark is around 50% and studies have concluded that Danes are the happiest people in the world. That’s maybe because Danes help other Danes via the Danish government (taxes) in many situations, e.g. free healthcare, education, unemployment, etc.
Unsurprisingly, the best hadith (statement) is the hadith of God, which is the Quran, which is why God told everyone to only judge by it and nothing else.
God has sent down (Arabic: an-zal) the best statement: a consistent Book wherein is reiteration. … (Quran: 39:23)
Examples
Following are some examples where the hadith contradict the Quran and Muslims have judged by the hadith instead of the Quran.
Friday prayer
Many Muslims believe that women are not required to pray in congregation on Friday. This belief originates from the hadith. However, it is in direct contradiction with Quran verse 62:9 which instructs all believers (men and women) to pray together on Fridays. Learn more
2.5% zakat
Most Muslims believe that they are only required to pay 2.5% of their income to satisfy zakat requirements. This limit is found in the hadith but nowhere in the Quran. Learn more
Gold and silk
The prohibition for Muslim men to wear gold and silk originates from the hadith. Nowhere in the Quran does God forbid this.
Music and singing
The prohibition for Muslims to listen to music and to sing originates from the hadith. Nowhere in the Quran does God forbid this. Learn more
Hajj without a “muhrim”
A “muhrim” is understood to be any male who is unlawful for marriage to certain women, e.g. a woman’s father, brother, son, grandfather, etc. As such, Muslim women believe that they can’t perform the Hajj unless one of their “muhrim”s accompany them. This belief originates from hadith that says that no man shall be in the company of a woman alone and in seclusion. With millions of Hajj pilgrims visiting Mecca every year, being in a state of “seclusion” is quite the opposite of what actually occurs. This belief is common in male-dominated cultures such as in Saudi Arabia where the rule is clearly one-sided as the restriction does not apply to men. Needless to say, there is no such law in the Quran that prohibits women from performing the Hajj without a “muhrim”. Learn more
33% maximum asset allocation in will
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. Learn more
Hadith as tafsir (explanation) of Quran
Many Muslims believe that the hadith are necessary to explain the Quran. However, this is in direct contradiction to the Quran which states that
the Quran is the best hadith (39:23)
the Quran is complete (6:115)
the Quran is not missing anything (6:38)
the Quran is explained in detail (6:114, 12:111, 41:3, 11:1)
the Quran is clarification for all things (16:89)
the Quran is the best tafsir (explanation) of itself (25:33)
Conclusion
The proofs above should make it extremely clear that not only is the hadith an invalid source of Islamic law, but following and judging by the hadith, according to Quran verse 5:44, makes you a kafir!
And whoever does not judge by what God has sent down (Arabic: an-zal) (the Quran) – then it is they who are the disbelievers (Arabic: kafirun). (Quran: 5:44)
So Now What?
If you are a Muslim, especially one who was born in a Muslim country and raised as a Muslim, you may be in shock from what you have just read. That is normal. I was in shock myself after discovering this information after years of unbiased study of the Quran and Islam.
Qualifications
You may be wondering what qualifications I have for you to believe what I have written. I don’t have a long beard (by choice). I don’t dress like typical Islamic scholars. I was born and raised in a non-Islamic country (the United States). Instead of studying Islam at a prestigious Islamic university, e.g. Al Azhar, I studied engineering (B.Sc.) and computer science (M.Sc.) at secular universities (University of California, Berkeley and San Francisco State University). My qualifications are simple and they meet God’s requirements, namely, to use reason and study the Word of God (the Quran). The Quran does not require anyone to have a PhD in Islamic studies in order to understand it.
Popular Belief vs Logical Proof
You may think that the majority of Muslims and Islamic scholars who judge by the hadith could not possibly be wrong. Logically, majority belief does not equal correct belief. As stated in verses 21:52-53 and 2:170 above, Abraham’s father and community all believed that statues were gods. Though they represented the majority, they were all wrong and Abraham alone was right. The same can be said for Muhammad who, in the beginning, was the only Muslim in his community and, despite attacks from the statue-worshipping majority, he persevered. In other words, both Abraham and Muhammad followed proof and reason rather than existing popular belief.
Cows
You believe the Quran and you consider yourself a rational person, but you may be having a hard time accepting the Quranic statements (a.k.a God’s statements) above. You may be in denial because the clear proofs presented above contradict your long-standing tradition and beliefs. In that case, you may just be lying to yourself. Will you not heed the Quranic proofs which you have read with your own eyes. Or are you, as God puts it in verse 7:179, more astray than cattle?
And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. They are like cattle; rather, they are more astray. It is they who are the heedless. (7:179)
Of course, you are free to believe whatever you want. But if you choose to disagree with the arguments above, then to quote God Himself …
Artikel ini awalnya ditulis dalam bahasa Inggris. Ini adalah terjemahannya dalam bahasa Indonesia.
Sebagian besar orang Muslim, selain Al-Quran, percaya bahwa hadits adalah sumber hukum Islam yang sah. Argumen di bawah ini dengan mudah membuktikan menggunakan Al-Quran dan logika dasar bahwa kebanyakan Muslim tidak hanya salah, tetapi mereka juga kafir menurut Al-Quran, karena mereka menghakimi menggunakan hadits.
Mari kita mulai.
Hanya menghakimi dengan kitab suci Tuhan (Taurat, Al-Quran)
Sebelum Tuhan menurunkan Al-Quran kepada Muhammad, Ia mengirim Taurat kepada Musa untuk orang Yahudi menghakimi dengannya. Pada saat itu, para nabi, para rabi Yahudi dan para ulama Yahudi hanya menghakimi menggunakan Taurat. Ini dibuktikan dalam ayat 5:44 di mana Tuhan juga memberitahu orang-orang untuk tidak menukar ayat-ayat-Nya dengan yang lain, misalnya hukum buatan manusia, dan siapa pun yang tidak menghakimi dengan apa yang diturunkan Tuhan, misalnya Taurat dan Al-Quran, maka mereka adalah orang yang kafir.
Sungguh, Kami yang menurunkan (bahasa Arab: an-zal) Kitab Taurat; di dalamnya (ada) petunjuk dan cahaya. Dengan Kitab itu para nabi yang berserah diri kepada Tuhan menghakimi atas perkara orang Yahudi, demikian juga para rabi dan ulama mereka, sebab mereka diperintahkan memelihara kitab-kitab Tuhan dan mereka menjadi saksi terhadapnya. Karena itu janganlah kamu takut kepada manusia, (tetapi) takutlah kepada-Ku. Dan janganlah kamu jual ayat-ayat-Ku dengan harga murah. Barangsiapa tidak menghakimi dengan apa yang diturunkan (bahasa Arab: an-zal) Tuhan, maka mereka itulah orang-orang kafir. (Al-Quran: 5:44)
Setelah Musa meninggal, pada abad ke-2 para rabi Yahudi menyusun sebuah buku berjudul Talmud yang berisi
Mishnah (Taurat Lisan / perkataan yang diduga atau hadits Musa) Menurut tradisi Yahudi, Taurat Lisan diturunkan secara lisan di rantai tak terputus dari generasi ke generasi sampai akhirnya ditulis. Ini sangat mirip dengan hadits Islam / dugaan perkataan Muhammad).
Gemara Serangkaian komentar dan debat mengenai Mishnah.
Saat ini, sebagian besar orang Yahudi menghakimi dengan kitab suci (Taurat) dan Talmud yang berisi perkataan yang diduga dari Musa. Ini sangat mirip dengan bagaimana para pengikut Al-Quran pada awalnya hanya menghakimi dengan Al-Quran. Setelah buku-buku hadits (dugaan perkataan Muhammad) ditulis, pengikut Quran mulai menghakimi dengan Al-Quran dan hadits.
Garis waktu kejadian
Tahun
Kejadian
Dahulu kala
Tuhan menurunkan Taurat kepada Musa
Dahulu kala
Para nabi, rabi dan ulama Yahudi menghakimi hanya menggunakan Taurat
~200 CE
Para rabi Yahudi menulis Talmud yang berisi dugaan perkataan Musa
~ 200 CE ke depan
Orang-orang Yahudi menghakimi menggunakan Taurat dan Talmud
609 – 632 CE
Tuhan menurunkan Quran kepada Muhammad
~ 800 CE
Bukhari menulis hadits yang berisi dugaan perkataan Muhammad
~ 800 CE ke depan
Orang-orang Muslim menghakimi menggunakan Al-Quran dan hadits
Hanya hakim menggunakan Al-Quran
Quran ayat 45:6 secara khusus memberitahu orang-orang untuk hanya menghakimi dengan Al-Quran dan bukan hadits. Perhatikan bahwa kata Arab yang digunakan untuk hadits adalah hadits dan bukan kata lain.
Itulah ayat-ayat Tuhan yang Kami bacakan kepadamu dalam kebenaran; maka dengan hadits (bahasa Arab: ha-deeth) mana lagi mereka akan percaya setelah Tuhan dan ayat-ayat-Nya. (Al-Quran: 45:6)
Ayat-ayat Tuhan adalah Al-Quran. Hadits jelas bukan ayat Tuhan. Tidak ada orang yang waras, termasuk pengikut hadits, yang akan mengatakan bahwa hadits itu ayat-ayat dari Tuhan.
Al-Quran ayat 5:44 dengan jelas mengatakan bahwa siapa pun yang menghakimi dengan apa pun selain Al-Quran adalah orang kafir.
Barangsiapa tidak menghakimi dengan apa yang diturunkan (bahasa Arab: an-zal) Tuhan, maka mereka itulah orang-orang kafir. (Al-Quran: 5:44)
Apa yang “diturunkan” (bahasa Arab: an-zal) oleh Tuhan adalah Al-Quran, dan sebelum itu, Taurat. Keduanya adalah kitab suci dari Tuhan sendiri. Dugaan perkataan (hadits) Musa dan Muhammad tidak “diturunkan” oleh Tuhan. Perhatikan penggunaan kata “diturunkan” (bahasa Arab: an-zal) dalam ayat-ayat berikut yang menegaskan bahwa apa yang “diturunkan” Tuhan adalah Al-Quran dan bukan hadits.
Dan demikianlah Kami menurunkan (bahasa Arab: an-zal) Al-Qur’an dalam bahasa Arab, dan Kami telah menjelaskan berulang-ulang di dalamnya ancaman, agar mereka menghindari dari dosa, atau agar (Al-Qur’an) itu memberi peringatan bagi mereka. (Quran: 20:113)
Sekiranya Kami turunkan (bahasa Arab: an-zal) ini kepada sebuah gunung, pasti kamu akan melihatnya tunduk terpecah belah disebabkan takut kepada Tuhan. Dan perumpamaan-perumpamaan itu Kami buat untuk manusia agar mereka berpikir. (Al-Quran: 59:21)
Dalam ayat 13:37, kita membaca bahwa Tuhan menurunkan “undang-undang Arab” yang menegaskan bahwa Al-Quran Arab adalah hukum yang harus dipakai untuk menghakimi dan bukan buku lain.
وَكَذَٰلِكَ أَنزَلْنَاهُ حُكْمًا عَرَبِيًّا ۚ…
Dan demikianlah Kami telah menurunkannya (bahasa Arab: an-zal) sebagai peraturan (yang benar) dalam bahasa Arab. … (Al-Quran: 13:37)
Hadits itu bukan wahyu
Sebagian pengikut hadits akan mengklaim bahwa, selain Al-Qur’an, perkataan sehari-hari Nabi Muhammad juga merupakan wahyu dari Tuhan. Mereka dapat dengan mudah dibuktikan salah sebagai berikut.
Bukti 1:
Quran ayat 66:1 menunjukkan situasi di mana Tuhan mempertanyakan Muhammad setelah Muhammad melarang sesuatu yang Tuhan buat sah. Jika semua yang dikatakan Muhammad adalah wahyu dari Tuhan, lalu mengapa Tuhan mempertanyakan Muhammad tentang sesuatu yang dikatakan Muhammad? Logikanya, karena tidak semua yang dikatakan Muhammad adalah wahyu dari Tuhan.
Wahai Nabi, mengapa kamu mengharamkan apa yang Tuhan telah membuat halal untukmu, mencari persetujuan dari istrimu? … (Quran 66:1)
Bukti2:
Dalam ayat 69:44-46, Tuhan mengancam akan membunuh Nabi Muhammad jika Muhammad membuat perkataan palsu tentang Tuhan. Ini membuktikan bahwa tidak semua yang dikatakan Muhammad adalah wahyu dari Tuhan karena jika semua perkataannya adalah wahyu, Tuhan tidak perlu membuat ancaman ini. Jika Tuhan ingin mengatakan bahwa setiap kata yang keluar dari mulut Muhammad adalah wahyu dari Tuhan, Dia bisa saja mengatakan itu tanpa membuat ancaman.
Dan jika dia (Muhammad) mengada-adakan perkataan atas (nama) Kami (Tuhan), pasti Kami akan pegang dia pada tangan kanannya; kemudian Kami akan potong pembuluh jantungnya. (Al-Quran 69:44-46)
Bukti 3:
Hadis Sahih al-Bukhari #1629 menunjukkan bahwa Muhammad melarang sholat saat matahari terbit (fajar) dan matahari terbenam (maghrib). Ini jelas adalah kontradiksi besar dengan Quran yang bahkan pasti disetujui oleh pengikut hadits.
Dikisahkan `Abdullah: Saya mendengar Nabi (ﷺ) melarang sholat pada saat matahari terbit dan terbenam.
Semua Muslim, bahkan mereka yang menggunakan hadits sebagai hukum Islam, akan terus sholat fajar dan maghrib meskipun hadits sahih ini melarangnya. Dalam hal ini, mereka dapat mengatakan bahwa meskipun hadits ini sahih, mereka memilih untuk mengabaikannya karena bertentangan dengan Al-Quran, tetapi mereka akan mengatakan bahwa hadits lain masih valid. Dengan kata lain, mereka akhirnya memilih untuk mengikuti beberapa hadits dan mengabaikan yang lain. Maka dari itu, tidak mengherankan bahwa Quran ayat 68:36-38 mempertanyakan orang-orang yang menghakimi dengan buku selain Quran (misalnya buku hadits) di mana mereka memilih semaunya hukum mana yang mereka ingin ikuti.
Mengapa kamu (berbuat demikian)? Bagaimana kamu menghakimi? Atau apakah kamu mempunyai buku yang kamu pelajari yang memang untuk kamu di dalamnya adalah apapun yang kamu pilih? (68:36-38)
Fakta bahwa pengikut hadits mengakui bahwa beberapa hadits sahih tidak dapat diterima seharusnya membuat mereka curiga dan mempertanyakan keaslian semua hadits lainnya, bahkan jika hadits lain kedengarannya benar.
Nabi Muhammad hanya memperingatkan menggunakan Al-Qur’an
Sebagian pengikut hadits, dengan berpikir bahwa mereka meniru Muhammad, akan menggunakan hadits untuk memperingatkan orang lain tentang hukum Islam. Ironisnya, Quran ayat 50:45 dan 6:19 membuktikan bahwa Muhammad sendiri hanya memperingatkan menggunakan Quran.
… فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ
… Maka berilah (ya Muhammad) peringatan dengan Al-Qur’an kepada siapa pun yang takut kepada ancaman-Ku. (50:45)
Al-Qur’an ini diwahyukan kepadaku agar dengannya aku memberi peringatan kepadamu dan kepada siapa pun yang mendapatnya… (6:19)
Nabi Muhammad hanya mengikuti Quran
Pengikut hadits berpikir bahwa mereka mengikuti jalan Muhammad dengan mengikuti hadits tentang dia. Ironisnya, Muhammad mengatakan dalam Quran ayat 50:45 bahwa dia sendiri hanya mengikuti Quran.
Dan apabila dibacakan kepada mereka ayat-ayat Kami dengan jelas, orang-orang yang tidak mengharapkan pertemuan dengan Kami berkata, “Datangkanlah kitab selain Al-Qur’an ini atau gantikan (isinya Al-Quran).” Katakanlah (Muhammad), “Tidaklah pantas bagiku menggantinya atas kemauanku sendiri. Aku hanya mengikuti apa yang diwahyukan kepadaku. …” (10:15)
Argumen “Bagaimana cara sholat”
Sebagian pengikut hadits pasti akan memberitahu Anda bahwa hadits diperlukan untuk hukum Islam karena hadits menjelaskan bagaimana cara sholat. Yang tidak disadari oleh orang-orang ini adalah bahwa
Tidak seorang pun belajar sholat dengan membaca hadits. Sebenarnya, mereka belajar dari orang lain seperti orang tua mereka.
Hadits tidak menjelaskan dengan jelas bagaimana cara sholat. Sholat adalah ritual sehari-hari. Fakta bahwa hadits tidak banyak bicara tentang bagaimana sholat seharusnya membuat Anda curiga tentang keaslian hadits.
Walaupun jika hadits benar-benar menjelaskan cara sholat, maka karena buku-buku hadits tidak ditulis sampai sekitar 200 tahun setelah kematian Muhammad, maka selama 2 abad setelah Muhammad wafat, tidak ada yang bisa sholat karena buku-buku hadits belum ditulis. Tidak masuk akal bahwa orang tidak bisa sholat selama 200 tahun karena mereka sedang menunggu Bukhari untuk menulis buku haditsnya.
Masuk akal bahwa Tuhan tidak memberikan petunjuk langkah demi langkah tentang cara sholat dalam Al-Quran karena Tuhan tahu bahwa orang pada awalnya akan belajar dengan mengikuti Muhammad dan kemudian setelah Muhammad meninggal, orang akan belajar dari masyarakat mereka, misalnya ketika mereka sholat di masjid pada hari Jumat. Kenyataannya, pengetahuan tentang cara sholat diturunkan dari satu generasi ke generasi lain, bukan dari membaca ribuan hadits mencoba mencari tahu seperti teka-teki yang besar.
Argumen “tafsir” (interpretasi)
Sebagian pengikut hadits akan berpendapat bahwa tafsir saya terhadap ayat-ayat di atas, atau ayat lain dalam hal ini, tidak benar. Mereka berpikir bahwa hanya tafsir mereka adalah tafsir yang benar. Al-Quran membahas masalah tafsir dalam ayat 3:7 di mana Tuhan mengatakan bahwa ada dua jenis ayat.
1. Ayat spesifik (jelas)
Ayat ini adalah dasar dari Al-Quran dan karena ayat-ayat ini sudah jelas, penafsiran tidak diperlukan.
2. Ayat tidak spesifik (tidak jelas)
Ayat ini adalah ayat yang tidak jelas dan hanya Tuhan yang tahu arti yang sebenarnya. Ayat-ayat yang tidak jelas ini adalah ujian bagi orang-orang yang ingin menafsirkannya dengan cara tertentu untuk mendukung pendapat dan minat pribadi mereka.
Dialah yang menurunkan (bahasa Arab: an-zal) Kitab (Al-Qur’an) kepadamu (Muhammad). Di antaranya ada ayat-ayat yang spesifik dan jelas, itulah dasar Kitab (Al-Qur’an), dan yang lain tidak spesifik. Orang-orang yang dalam hatinya ada penyimpangan [dari kebenaran], mereka mengikuti yang tidak spesifik untuk mencari-cari perselisihan dan untuk mencari-cari interpretasi yang sesuai dengan keinginannya, padahal tidak ada yang mengetahui arti yang sebenarnya kecuali Tuhan. Dan orang-orang yang berpengetahuan berkata, “Kami percaya kepadanya (Al-Qur’an), Seluruhnnya (Al-Quran) adalah dari Tuhan kita.” Tidak ada yang dapat mengambil pelajaran kecuali orang yang berakal. (3:7)
Karena ayat-ayat yang digunakan dalam argumen saya di atas jelas, maka argumen pengikut hadits bahwa interpretasi saya itu salah tidak valid.
Argumen “Tradisi”
Sebagian pengikut hadits berpendapat bahwa tradisi Islam harus dihormati dan dipertimbangkan dalam semua urusan Islam. Mereka juga berpendapat bahwa karena secara tradisional orang Muslim telah mengikuti hadits, maka umat Islam harus terus mengikuti hadits. Argumen ini tidak valid karena tidak semua tradisi benar dan tradisi bukanlah dasar agama. Tidak ada dalam Al-Qur’an yang mengatakan bahwa pengikutnya harus mengikuti tradisi dan praktik nenek moyang mereka. Sebaliknya, Al-Quran sebenarnya memberikan contoh yang dengan jelas menunjukkan bahwa tradisi tidak ada tempatnya dalam agama dan jelas bukan pengganti perintah Al-Quran yang jelas.
Dalam ayat 21:52-53 nabi Ibrahim bertanya kepada ayahnya dan kaumnya mengapa mereka menyembah patung. Jawaban mereka adalah bahwa mereka hanya mengikuti tradisi nenek moyang mereka. Jelas tradisi nenek moyang mereka salah.
Ketika dia (Ibrahim) berkata kepada ayahnya dan kaumnya, “Patung-patung apa ini yang kamu tekun menyembahnya?” Mereka menjawab, “Kami lihat nenek moyang kami menyembahnya.”
Dalam ayat 2:170, ayah dan kaum Ibrahim diperintahkan untuk mengikuti apa yang Tuhan turunkan tetapi mereka malah bersikeras mengikuti tradisi nenek moyang mereka. Tuhan kemudian berkata bahwa nenek moyang mereka tidak tahu apa-apa dan mereka tidak mendapat petunjuk (hidayah).
Dan apabila dikatakan kepada mereka, “Ikutilah apa yang telah diturunkan (bahasa Arab: an-zal) Tuhan.” Mereka menjawab, “Daripada itu, kami akan mengikuti apa yang dilakukan nenek moyang kami.” Padahal, nenek moyang mereka itu tidak mengetahui apa pun, dan tidak mendapat petunjuk (hidayah). (2:170)
Argumen “2,5% zakat”
Sebagian pengikut hadits berpendapat bahwa tanpa hadits, umat Islam tidak akan tahu bahwa mereka harus membayar 2,5% dari pendapatan mereka untuk memenuhi persyaratan zakat yang mereka yakini benar-benar hanya untuk orang miskin atau yang membutuhkan uang. Ada beberapa masalah dengan argumen ini.
1. Setiap orang harus membayar zakat, bukan hanya Muslim
Pengikut hadits secara keliru percaya bahwa hanya orang Muslim yang harus membayar zakat. Quran ayat 41:7 membuktikan bahwa bahkan orang yang bukan Muslim termasuk musyrik harus membayar zakat.
“… Dan celakalah kaum musyrik (41:6) yang tidak memberikan ‘Zakat’ dan di akhirat mereka adalah orang-orang kafir. (41:7)”
2. Orang sudah membayar zakat jauh sebelum Muhammad lahir
Dalam ayat 19:31, 19:55, 2:83, 7: 156, 5:12, 21:73, 4: 162, dan 98: 5 kita melihat bukti bahwa banyak sekali orang sudah membayar zakat jauh sebelum nabi Muhammad, misalnya nabi Ibrahim membayar zakat. Karena itu, berapa persentase pendapatan untuk membayar zakat tidak tergantung pada sesuatu yang diduga adalah perkataan oleh Muhammad (hadits).
Apa sebenarnya zakat itu?
Karena setiap orang harus membayar zakat dan uang zakat sering digunakan untuk membantu orang miskin, maka masuk akal jika zakat adalah pajak pemerintah karena pajak pendapatan digunakan untuk kepentingan masyarakat termasuk orang miskin. Di AS, lebih dari 15% pajak pendapatan federal digunakan untuk program sosial untuk membantu orang yang membutuhkan bantuan finansial. Ini adalah jumlah yang jauh lebih besar daripada 2,5% yang tertulis di hadits untuk memenuhi persyaratan zakat. Ironisnya, sebagian negara-negara Islam di mana orang-orang hanya membayar 2,5% untuk zakat adalah negara-negara termiskin di dunia. Sebaliknya, di AS tempat semua orang membayar zakat (pajak pendapatan), orang yang membutuhkan bantuan finansial bisa mendapatkannya dan keluar dari kemiskinan.
Hadis Terbaik
Tidak mengherankan bahwa hadits terbaik adalah hadits Tuhan, yaitu Al-Quran. Oleh karena itu, Tuhan mengatakan kepada semua orang untuk hanya menghakimi dengan Al-Quran dan bukan dengan sumber yang lain.
Tuhan telah menurunkan (bahasa Arab: an-zal) hadits (perkataan) yang paling baik – buku (Al-Qur’an) yang serupa (ayat-ayatnya) lagi berulang-ulang. (Al-Quran: 39:23)
Contoh-contoh
Berikut ini adalah beberapa contoh di mana hadits bertentangan dengan Alquran dan umat Islam menghakimi dengan hadits daripada Alquran.
Sholat Jum’at
Banyak orang Muslim percaya bahwa wanita tidak diharuskan sholat berjamaah pada hari Jumat. Kepercayaan ini berasal dari hadits. Namun, itu bertentangan langsung dengan Quran ayat 62:9 yang menginstruksikan semua orang yang beriman (pria dan wanita) untuk sholat bersama pada hari Jumat.
2,5% zakat
Sebagian besar orang Muslim percaya bahwa mereka hanya diharuskan membayar 2,5% dari pendapatan mereka untuk memenuhi persyaratan zakat. Batas ini ditemukan dalam hadits tetapi tidak ada dalam Al-Quran.
Emas dan sutra
Larangan bagi pria Muslim untuk memakai emas dan sutra berasal dari hadits. Tidak ada dalam Qur’an bahwa Tuhan melarang pemakaian emas dan sutra.
Musik dan bernyanyi
Larangan bagi umat Islam untuk mendengarkan musik dan bernyanyi berasal dari hadits. Tidak ada dalam Qur’an bahwa Tuhan melarang ini.
Haji tanpa “muhrim”
Seorang “muhrim” dipahami sebagai laki-laki yang tidak sah untuk menikahi wanita yang bersangkutan, misalnya ayah, saudara laki-laki, anak laki-laki, kakek, dll. Dengan demikian, wanita Muslim percaya bahwa mereka tidak boleh melakukan ibadah haji kecuali kalau salah satu dari “muhrim” mereka menemani mereka. Kepercayaan ini berasal dari hadits yang mengatakan bahwa tidak boleh ada laki-laki yang akan ditemani seorang wanita sendirian dan di tempat sunyi. Dengan jutaan peziarah haji mengunjungi Mekah setiap tahun, berada dalam keadaan “bersunyi-sunyian” adalah kebalikan dari apa yang sebenarnya terjadi. Kepercayaan ini biasa terjadi dalam budaya yang didominasi pria seperti di Arab Saudi di mana aturannya jelas tidak adil karena pembatasan ini tidak berlaku untuk pria. Tidak ada hukum seperti itu dalam Quran yang melarang wanita melakukan haji tanpa “muhrim”.
33% alokasi aset maksimum dalam wasiat
Sebagian orang Muslim berpendapat bahwa maksimum yang dapat Anda alokasikan dalam surat wasiat adalah 1/3 (33%) dari total aset Anda. Nilai ini tidak ditemukan di dalam Al-Quran. Itu berasal dari hadits.
Hadits sebagai tafsir (penjelasan) dari Quran
Banyak orang Muslim percaya bahwa hadits diperlukan untuk menjelaskan Quran. Namun, ini bertentangan langsung dengan Al-Quran yang mengatakan bahwa
Al-Quran adalah hadits terbaik (39:23)
Al-Quran lengkap (6:115)
Al-Quran tidak kehilangan apa-apa (6:38)
Al-Qur’an mengandung penjelasan yang rinci (6:114, 12:111, 41:3, 11:1)
Al-Qur’an adalah klarifikasi untuk semua hal (16:89)
Al-Qur’an adalah tafsir terbaik (penjelasan) dari dirinya sendiri (25:33)
Kesimpulan
Bukti-bukti di atas sangat dan cukup jelas bahwa hadits bukan hanya merupakan sumber hukum Islam yang tidak benar, tetapi mengikuti dan menghakimi dengan hadits, menurut Quran ayat 5:44, menjadikan Anda seorang kafir!
Some Muslim individuals and governments force others or their citizens and/or visitors to follow certain Islamic practices. However, the Quran makes it clear that it is forbidden to force religion or any aspect of religion on anyone.
God could have made everyone a believer but instead, He gave people a brain to think for themselves and the option to choose their beliefs. God told Muhammad not to force people to follow Muhammad’s belief (Islam).
And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers? (10:99)
Verse 2:256 should make it absolutely clear that one may not force Islam on anyone.
لَا إِكْرَاهَ فِي الدِّينِ
There shall be no compulsion in [acceptance of] the religion. … (2:256 part)
People are expected to use “reason” to choose their religion. Choosing a religion based on tradition or inheritance does not constitute a choice that is based on sound “reason”.
And if their aversion is grievous to you, then if you are able to seek a tunnel into the earth or a stairway into the sky to bring them a sign, [then do so]. But if Allah had willed, He would have united them upon guidance. So never be of the ignorant. (6:35)
Whoever chooses to disbelieve is free to disbelieve.
And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.” Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place. (18:29)
Belief and disbelief can be a cyclical experience and occur repeatedly.
Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief – never will Allah forgive them, nor will He guide them to a way. (4:137)
However, God will not guide people who disbelieve after believing.
How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people. (3:86-87)
Repentance will not be accepted if one rejects faith after having accepted it.
Indeed, those who reject the message after their belief and then increase in disbelief – never will their [claimed] repentance be accepted, and they are the ones astray. (3:90)
Surah Kafirun (Chapter of the Disbelievers) (109) should also make it clear that people are free to keep their own religion.
Say, “O disbelievers, I do not worship what you worship. Nor are you worshippers of what I worship. Nor will I be a worshipper of what you worship. Nor will you be worshippers of what I worship. For you is your religion, and for me is my religion.” (109)
Many Muslims believe that blasphemy (ridiculing) Islam or Prophet Muhammad demands a penalty. Some Muslims even take matters into their own hands and kill people who ridicule the prophet. However, the Quran does not prescribe any penalty for blasphemy. As a matter of fact, the Quran indicates that the prophet himself was often ridiculed in person and the prophet was told to simply ignore them as if to let God deal with them.
Blasphemy towards Prophet Muhammad, the Quran and God Himself
We see in the Quran that Prophet Muhammad
was mocked and ridiculed (37:12) like the messengers before him (13:32; 15:11; 21:41)
was called an inventor, forger, liar (16:101; 25:4)
was called a man who was bewitched (17:47; 25:8)
was called a possessed poet (37:36)
We also see in the Quran that it was called
“Muddled dreams” (21:5)
“Foreign, outlandish” (16:103
an invention, a forgery (38:7)
Tales of the men of the past (25:5)
Of course, the gravest blasphemy was that done against God Himself (7:180)
And to Allah belong the best names, so invoke Him by them. but shun such men as use profanity (Arabic: Yul’hiduna) in His names. They will be recompensed for what they have been doing. (7:180)
The Arabic word “yul-hiduna” means to blaspheme, deviate, violate, distort, pervert.
Nowhere in the Quran did any of these insults attract the death penalty. Rather, the advice given was to be patient as indicated in 38:17 and 20:130.
Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah ]. (38:17)
So be patient over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied. (38:17)
The Right to Kill
From the Quran’s perspective, the right to kill is only allowable in two circumstances.
As a retribution for murder (punishable by the state). (5:32)
As a retribution for causing ‘fasaad’ (gross mischief, spreading corruption, evil, beyond all bounds) in the land (punishable by the state). (5:33-34)
Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. … (5:32)
Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment. Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful. (5:33-34)
Note that 5:33 uses the word “strive” (Arabic: ya-ouna) which indicates that the corruption and evil done is one that is repeated with serious efforts. What’s also interesting to note about verses 5:33-34 are the punishment options:
Execution
Crucifixion
Exile
What is also significant is verse 5:34 which states that if evildoers repent before they are captured, then they should not be punished according to 5:33.
Many Muslims choose to be either Sunni or Shia or be part of some other group. However, the Quran makes it clear that dividing into or joining a sect is forbidden. Some of the names of these divisions and subdivisions are
Indeed, those who have divided their religion and become sects – you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah; then He will inform them about what they used to do. (6:159)
According to verse 3:103, God instructs Muslims to not be divided.
And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.” (41:133)
The word “Muslim” is not only used to describe followers of prophet Muhammad. In the Quran, it is used to describe everyone who submits and surrenders to the will of the one God, e.g.
Pharaoh’s magicians submit to God after witnessing Prophet Moses’s (pbuh) sign from his Lord and are ready to die as those who submit to God (Muslimeen) [7:126]
Prophet Noah (pbuh) asks for no reward from his people. He only submits to God (Muslimeen) [10:72]
Prophet Moses (pbuh) speaks to his people to put their trust in God if they submit to Him (Muslimeen) [10:84]
Prophet Solomon’s (pbuh) letter to Sheba (Saba) requesting her in the name of the Lord to abandon her blasphemy and to surrender herself to God (Muslimeen) [27:31]
Prophet Solomon (pbuh) acknowledges his own surrender to his Lord (Muslimeen) [27:42]
Prophet Muhammad (pbuh) is instructed to say that he has been commanded to be of those that submit to God (Muslimeen) [27:91]
Those who have persevered with the truth from the People of the Book and when it is recited to them, acknowledge that they have already been from those that have submitted to God (Muslimeen) [28:53]
All but one house belonging to Lot (pbuh) (from his community) had submitted to God (Muslimeen) [51:36]
Disciples of Prophet Jesus (pbuh) confirm that they submit to God (Muslimoon) [3:52]
Prophet Abraham (pbuh) was one who submitted to His Lord (Musliman) [3:67]
Prophet Joseph (pbuh) prays to his Lord to die as one who submits to his Lord (Musliman) [12:101]
Prophet Jacob’s (pbuh) children at the point of their father’s death profess that they submit to God (Muslimoon) [2:133]
The vegetarian diet involves abstaining from eating meat, fish and poultry. Some Muslims are vegetarian, though not necessarily because of religious belief. Interestingly, the Quran does not support a strictly vegetarian diet. Consider the following verses which all support eating meat.
And We shaded you with clouds and sent down to you manna and quails, [saying], “Eat from the good things with which We have provided you.” And they wronged Us not – but they were [only] wronging themselves. (2:57)
And We divided them into twelve descendant tribes1 [as distinct] nations. And We inspired to Moses when his people implored him for water, “Strike with your staff the stone,” and there gushed forth from it twelve springs. Every people [i.e., tribe] knew its watering place. And We shaded them with clouds and sent down upon them manna and quails, [saying], “Eat from the good things with which We have provided you.” And they wronged Us not, but they were [only] wronging themselves. (7:160)
Prohibited to you are dead animals,1 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,2 and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islām as religion. But whoever is forced by severe hunger with no inclination to sin – then indeed, Allah is Forgiving and Merciful. (5:3)
They ask you, [O Muḥammad], what has been made lawful for them. Say, “Lawful for you are [all] good foods and [game caught by] what you have trained of hunting animals which you train as Allah has taught you. So eat of what they catch for you, and mention the name of Allah upon it, and fear Allah.” Indeed, Allah is swift in account. (5:4)
And of the grazing livestock are carriers [of burdens] and those [too] small. Eat of what Allah has provided for you and do not follow the footsteps of Satan.1 Indeed, he is to you a clear enemy. (6:142)
And it is He who subjected the sea for you to eat from it tender meat and to extract from it ornaments which you wear. And you see the ships plowing through it, and [He subjected it] that you may seek of His bounty; and perhaps you will be grateful. (16:14)
And not alike are the two seas [i.e., bodies of water]. One is fresh and sweet, palatable for drinking, and one is salty and bitter. And from each you eat tender meat and extract ornaments which you wear, and you see the ships plowing through [them] that you might seek of His bounty; and perhaps you will be grateful. (35:12)
That they may witness [i.e., attend] benefits for themselves and mention the name of Allah on known [i.e., specific] days over what He has provided for them of [sacrificial] animals.1 So eat of them and feed the miserable and poor. (22:28)
And the camels and cattle We have appointed for you as among the symbols [i.e., rites] 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 [who does not seek aid] and the beggar. Thus have We subjected them to you that you may be grateful. (22:36)
And indeed, for you in livestock is a lesson. We give you drink from that which is in their bellies, and for you in them are numerous benefits, and from them you eat. (23:21)
Has there reached you the story of the honored guests of Abraham?1 – When they entered upon him and said, “[We greet you with] peace.” He answered, “[And upon you] peace; [you are] a people unknown.” Then he went to his family and came with a fat [roasted] calf. And placed it near them; he said, “Will you not eat?” (51:24-27)
Say, “Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first of the Muslims.” (6:162-163)
The same applies to the Hajj. There are many verses that indicate that the only purpose of the Hajj is to “commemorate God”.
And proclaim the Hajj to the people …… to commemorate God’s name during the known days. (22:27-28)
You shall commemorate God for a number of days. (2:203)
When you disperse from Arafat you shall commemorate God at the Mishaar Al-Haram. (2:198)
Then once you have completed your rituals, you shall commemorate God. (2:200)
The duration of Hajj
Many Muslims believe that there is only one 5 day period each year during which they can perform the hajj. However, the Quran makes it clear that the hajj can be done any time during the four months beginning from Dhul-Hijjah. The fact that the hajj period lasts for multiple months is proven in verse 2:197.
Hajj is [during] well-known (specified) months (Arabic: ashur), so whoever has made Hajj obligatory upon himself therein (in those months), there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. … (2:197)
Notice how the verse uses the Arabic word “ashur” which means “months” (plural). “Shahrun” is Arabic for one month. “Shahrain” is Arabic for two months. “Ashurun” is Arabic for three or more months.
Some may argue that the use of the plural “months” was used to describe a regularity that occurs every year. However, this argument is unsupportable as the verse clearly indicates that the months refer to certain months of a year.
Another argument is that the 5 days of Dhul-hijjah fall within the well-known months and therefore that is why the plural “months” is used in the verse. This argument is non-sensical since the verse states very clearly that hajj can be done during months (Arabic: ashurun) that are well-known (Arabic: ma’lumatun). In verse 2:197, notice the Arabic words “farada feehinna”.
“farada” means “he made obligatory”
“feehinna” is a conjunction of two words: “fee” which means “in” and “hinna” which means “them” in the feminine gender form.
Therefore, that section of the verse means “whoever has made Hajj obligatory upon himself therein (in those months)” proves that God is telling you that you can perform the Hajj at any time during those months.
Known days
Some people argue that the Hajj is restricted to the first 10 days of the 12th month by citing verses 22:28 and 2:203.
… mention the name of Allah on known days … (22:28)
You shall commemorate God for a number of days. … (2:203)
They claim that the words “known days” and “a number of days” indicate that the Hajj can only be performed during a 10 day period.
Counter-argument #1: Hajj versus believers
In verse 2:197, we see that God is addressing the “hajj’ itself when He describes the “specified months”. In other words, the hajj itself can be performed during the multiple months of Hajj. In contrast, in verses 22:28 and 2:203, God is addressing the “believers” when He speaks of the “number of days”. In other words, the believers who perform the Hajj go for a number of days and not for several months.
Counter-argument #2: Comparison to Ramadan
In verse 2:185, we see that God indicates that the month for fasting is the (single) month of Ramadan. In the same verse, we see a reference to “a number of days”. Obviously, this doesn’t mean that you must only fast for a few days in the month of Ramadan but rather that if you miss some days, you must make up for them later.
The month of Ramadhan [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)
A month, or months, can be spoken of as days because a month is made up of days. Nevertheless, this doesn’t change the fact that they are still months. This is similar to someone describing the years of his childhood by saying “they were the best days of my life”.
Zhu al-Hijjah
The 12th month of the Islamic calendar is called Zhu al-Hijjah which means “that (month) of the Hajj”. It would make sense that this month would be one of the Hajj months and the beginning of those months.
4 “hurum” months
In verse 9:36, we see that there are 12 months in a year and that 4 of them are called “hurum”.
Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are “hurum”. . … (9:36)
The word ‘Hurum’ does not mean sacred as some have translated, for the word used in the Quran for sacred is ‘muqqaddas’, see 20:12, 79:16 and 5:21. The word ‘Hurum’ (adjective) is the plural of the word ‘Haram’ which is also associated with the months of Hajj. Both words come from the noun ‘Ihram’ which means abstention. Abstention is one of the requirements during Hajj, abstention from war, hunting and so on.
As a result, we know that the number of months that God designated for Hajj is four (2:197).
Consecutive “hurum” months
In verses 9:2-5 we see that 4 months are specifically granted to those with whom obligations were removed as they continuously broke treaties and invoked hostilities against the Muslims. Respite was then granted from the Day of Pilgrimage and extended 4 months in succession. The statement that respite was granted from the Day of Pilgrimage until the hurum months have passed indicates that the hurum months are in succession.
(Paraphrasing 9:2-5) So go about in the land for four months (9:2)… And an announcement from God and His Messenger, to the people (assembled) on the day of the Great Pilgrimage (9:3)… So when the hurum months (in succession) have passed … (9:5)
In verse 9:5, the word that indicates a consecutive set of months is “insalakha” which means “withdrawn in succession”. The word literally means “skinned”. When you skin something, e.g. an onion, you remove its layers consecutively one or more layers at a time. You can’t remove the outermost layer (skin) and then the 5th inner layer (skin) before removing the layers (skins) in between.
The same word “salakha” is used in verse 36:37 which denotes a gradual and successive transition. In this verse, the transition is from day to night (sunset).
The beginning of the Hajj period
Verse 2:189 gives us an indication as to the beginning of the Hajj period.
They ask you, [O Muhammad], about the new moons. Say, “They are measurements of time for the people and for Hajj.” …(2:189)
Since the Islamic calendar is a lunar calendar, the sighting of the first crescent signals the beginning of each month. Just as the sighting of the first crescent in the month of Ramadan signals the beginning of the fasting, the sighting of the first crescent in the month of Zhu Al-Hijjah, which means “that (month of Hajj) signals the beginning of the Hajj period.
The Islamic calendar
The Islamic lunar calendar in use today is
Muḥarram محرّم (or Muḥarram al Ḥaram)
Ṣafar صفر (or Ṣafar al Muzaffar)
Rabīʿ al-Awwal (Rabīʿ I) ربيع الأوّل
Rabīʿ al-Thānī (or Rabīʿ al-Ākhir) (Rabīʿ II) ربيع الآخر أو ربيع الثاني
Jumādā al-Ūlā (Jumādā I) جمادى الأولى
Jumādā al-Thānī (or Jumādā al-Ākhirah) (Jumādā II) جمادى الآخرة أو جمادى الثانية
Rajab رجب (or Rajab al-Murājab)
Shaʿbān شعبان (or Shaʿbān al-Muʿaẓẓam)
Ramaḍān رمضان (or Ramaḍān al-Mubārak)
Shawwāl شوّال (or Shawwāl al-Mukarram)
Dhū al-Qaʿda ذو القعدة (or Dhū al-Qiʿda)
Dhū al-Ḥijja ذو الحجة (or Dhū al-Ḥajja)
The Hajj months
From the verses above, we know that
there are 4 hurum months
the 4 hurum months begin with on Day of the Pilgrimage
the hurum months are in succession
If the beginning of Dhul-Hijjah is taken to be the beginning of the Day of the Pilgrimage, which would make sense, then the 4 hurum (and Hajj) months would be
Dhul al-Hijja
Muharram
Safar
Rabi al-Awwal
Solution to current problems
If these 4 hurum months are the months during which people can perform that hajj, as suggested in the Quran, then the following problems resulting from restricting the hajj to a mere 5 days of the year would be reduced if not eliminated.
Intense congestion from millions of people being packed in one place
Extreme congestion during tawaaf (circumambulation)
The difficulties of finding accommodation and resulting exorbitant costs
The long delays
Some women may not be able to perform or complete the hajj as their menstrual cycle may fall
within the 5 days
Deaths from human stampedes due to overcrowdedness
Being hit by flying stones during the Stoning ritual
Unsanitary (to say the least) washing and cleaning facilities
Concerns of being robbed by petty thieve or getting lost from your group
The fact that the Hajj is limited to 5 days severely limits how many people can perform the Hajj each year. As such, there are visa quotas set for visitors from each country. The Quran says that the Hajj is the duty of every Muslim, provided he can afford it, not if he is lucky enough to get a visa!
The current situation of performing hajj clearly is inconvenient, expensive, and burdensome to many and even dangerous to some. Many pilgrims now believe that enduring hardships to perform the hajj would reap them higher rewards. Some travel agents conveniently take advantage of this by providing decrepit services while saying that pilgrims shouldn’t complain as it is better for them to endure.
Contrary to reality, God states in verse 22:78 that He imposes no difficulties in religion.
وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
… and has not placed upon you in the religion any difficulty … (22:78)
Based on the analysis above, it appears that people or so-called Islamic scholars are unnecessarily placing difficulty in religion by misinterpreting the Quran and restricting the number of days during which to perform hajj to a mere 5 each year.
The message of not being a burdensome religion is also mentioned elsewhere as follows:
2:185 With regards fasting, God desires for you ease; He does not desire any difficulties or hardship for you.
5:6 With regards Wudu (ablution) in which God wishes to place no difficulty
73:2-3 God instructs the Prophet to abate a little and regulate his night long worship so that it imposes no hardship for him and the believers.
The correct rituals of Hajj
Perform the Hajj during any of the 4 hajj months
As stated above, the hajj months are Dhul al-Hijja, Muharram, Safar and Rabi al-Awwal.
Perform the Hajj for at least 2 days
And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days – there is no sin upon him; and whoever delays [for more days] – there is no sin upon him – for him who fears Allah . (2:203)
Commemorate God throughout the Hajj
The primary purpose and goal of the Hajj is to commemorate God.
And proclaim the Hajj to the people …… to commemorate God’s name during the known days. (22:27-28)
You shall commemorate God for a number of days. (2:203)
Then once you have completed your rituals, you shall commemorate God. (2:200)
Hunting
Hunting is prohibited during Hajj as per the following verses:
You shall not permit hunting while you are hurum. (5:1)
Once you are no longer in abstention you may hunt. (5:2)
O you who believe, do not kill any game while you are hurum. (5:95)
War and fighting
All warfare is prohibited during the Hurum Months of Hajj except in self defence:
They ask you about the Haram Month and fighting therein: say, “Fighting therein is a grave matter.” (2:217)
Sexual intercourse, misconduct and arguments
These abstentions are given in verse 2:197
Whoever executes the Hajj in them (the known months) shall refrain from sexual intercourse, wickedness and arguing during Hajj. (2:197)
Abstaining from cutting the hair
Note that some people claim that the hair must be cut or shortened at the end of Hajj. However, nowhere does the Quran say this. The Quran only states that you can’t shave or cut your hair during the Hajj.
You shall complete the Hajj and Umrah for God. If you are prevented, then make a convenient offering, and do not shave your heads until the offering reaches its destination. (2:196)
Visit the Kaa’ba (Ancient House) and circumambulate it at least 1x (once)
Then, they shall end their state of unkemptness, fulfill their vows and go around / circumambulate (yatawwaffa) the Ancient House. (22:29)
Note that there is no mention that you must circle the Kaa’ba seven times, as is commonly believed. Therefore, you are only required to do it once. Obviously, the purpose of performing the hajj and umrah is to remember and focus on God. Trying to keep track of how many times you’ve circled the Kaa’ba, especially when it’s overly crowded, would only deter your from the primary goal.
Walking between Safa and Marwah are 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 (yatawwaffa bihima). And whoever volunteers good – then indeed, Allah is appreciative and Knowing. (2:158)
Note that there is no mention that you must walk between Safa and Marwa seven times, as is commonly believed.
Commemorate God at the Masjid al Haram
The Mishaar Al-haram is the Masjid al-Haram in Mecca because it is the only House called “Haram” in the Quran.
When you disperse from Arafat you shall commemorate God at the Mishaar Al-Haram. (2:198)
Animal offerings
You must offer an animal
The animal offerings are among the rites decreed for you by God. In them there are benefits for you. So mention God’s name on them while they are lined up, then, once they collapse on their sides, you shall eat therefrom and feed the poor and the needy. It is thus that We have ordained them for you so that you may be thankful. (22:36)
This animal offering isn’t to be confused with the pagan concept of animal sacrifice for some gods. The animal offering is for human benefit, as indicated in 22:36, and not for God, as indicated in 22:37.
Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. … (22:78)
Convenient offering
For people who progress from Umrah to Hajj, they shall make a convenient offering (to the poor and needy). If they can’t, then they can fast.
… whoever performs ‘umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of an offering (hadye). And whoever cannot find [or afford an offering] – then a fast of three days during Hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. … (2:196)
Optionally pray at the Station of Abraham
Verse 2:125 indicates that one should pray at the Station of Abraham. However, this is in the context of what people did during the time of Abraham. To expect everyone nowadays to all pray at the Station of Abraham could be a logistical nightmare.
And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], “Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer].” (2:125)
The man-made rituals of Hajj
The Hajj garments
Most Muslims believe that men must wear two seamless white clothes similar to beach towels. There is nothing in the Quran that mandates this dress code. Furthermore, having to wear nothing but two pieces of cloth could easily defocus your attention on commemorating God as you would likely be worried that your clothes would fall and everyone would see you naked, including making women.
In verse 7:31 we see that God instructs people to bring their “zinah” to every masjid (mosque). Zinah means adornments or any item that is worn to make oneself beautiful. The command is to dress nicely at “every” masjid. Since the Masjid Al-Haram is a mosque, then this verse instructs people to dress nicely in it.
O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess. (7:31)
Many Muslims justify the wearing of the Hajj garments (two white pieces of cloth) to equalize everyone so the rich and poor look alike and the poor don’t feel uncomfortable and embarrassed. If that were the case, why is that belief not applied to the Friday congregational prayer? During the Friday prayers, no one poor appears embarrassed or uncomfortable to be there. Furthermore, a poor person would be better off going to the Hajj in whatever clothes they have rather than be burdened to spend extra money on special towels, sandals, belts, and what not.
Miqat Locations
The miqat is a location from where pilgrims are required to start wearing the “ihram” garments and enter into a state of “ihram”. The common understanding is that “ihram”garments are two unstitched white pieces of cloth for men and loose-fitting white clothes for women. There are 5 miqat locations:
Dhul Hulaifah
Al-Juhfah
Qarn-ul manazil
Yalamlam
Dhatu `Irq
Pilgrims typically put on their “ihram” garments at one of these 5 locations and then proceed to Mecca to perform Umrah or Hajj. Needless to say, none are such rules in the Quran. The Quranic state of “ihram” is to abstain from war, hunting, sexual activity and bad language and begins when pilgrims enter the Masjid Al-Haram to commence their Hajj. Like the so-called “ihram” garments, the miqat locations are yet another man-made innovation.
The “Black Stone”
The Black Stone is a stone located at one of the corners of the Kaa’ba at the Masjid Al-Haram. Muslims tend to congregate and push themselves towards it in an effort to touch and kiss it with the hope of getting some sort of blessing. Clearly, this is an idolatrous behavior similar to what the statue worshippers during the time of Abraham did. As such, it should come as no surprise that there is no mention of this ritual anywhere in the Quran. This ritual originates from the hadith which claims that the stone descended from Heaven during the time of Abraham and that Prophet Muhammad used to kiss it. As we know from the Quran in verse 21:66, Abraham destroyed all of the stones and statues that people were worshipping and asked them if they worship something that cannot benefit nor harm them instead of God.
He (Abraham) said (to the idolaters), “Then do you worship instead of Allah that which does not benefit you at all or harm you? (21:66)
Similar verses are found at 5:76,10:18 and 25:55.
“Zamzam” water
Zamzam water is water that comes from a particular well. The water is available at the Masjid Al-Haram and is considered sacred by most Muslims. Many also believe that it can cure ailments. Muslim historians claim that the well of Zamzam was made to flow for Hagar and her infant Ishmael when the two of them ran in desperation between the hill tops of Safa and Marwah in search of water. This story is nowhere to be found in the Quran but rather comes from the Bible (Torah). Genesis 21:14-21 describes the story of Abraham’s slave wife Hagar when she was sent away to the desert with her child Ishmael. In desperation and fear of dying out of thirst, Hagar ran back and forth between two hill tops in search of water, at which point God mercifully produced for her a gushing well from which she and Ishmael drank. As this story is not in the Quran, it’s likely that hadith writers borrowed this story from the Bible and modified it such that the Zamzam well would be located at the Masjid Al-Haram. The Bible, however, indicates that the event took place at Beer Sheba which is located south of Jerusalem, between Gaza and the Dead Sea.
Regardless of this story, the Quran makes it clear that we should not idolize and hold sacred any object, whether it is the water of Zamzam or the Black Stone, thinking that it could “benefit” us. On the contrary, doing so would be a direct violation of 5:76,10:18 and 25:55. At the end of the day, Muslims must believe that all cures are ultimately from God.
The ritual of stoning Satan
Another commonly practiced Hajj ritual is the stoning of Satan. This ritual, according to the historian Al-Arazi, originates from Abraham’s journey to perform the Hajj. The story has it that when Abraham left Mina, Satan appeared to him. Then, Gabriel appeared and told Abraham to pelt Satan. Abraham threw 7 stones which made Satan disappear. Satan reappeared at the Middle Stone-Heap and the Little Stone-Heap and Abraham where Abraham threw more stones until Satan finally withdrew. These 3 locations are called the “Jamaraat” and are meant to represent the devil.
There is nothing in the Quran mentioning this Hajj ritual.
Some scholars quote verse 38:77 and 15:34 to justify the stoning of Satan practice.
He (God) said, ‘Then, get out of it, for you (Satan) are ‘rajeem’ (expelled). (38:77)
They use the word “rajeem”, which means “expelled” or “outcast”, to mean “stoned”.
As you can imagine, believers of this non-sensical and unauthorized ritual probably think that they are hurting Satan as they passionately throw stones at something they can’t even see. However, what is more likely to be happening is that Satan is sitting behind them laughing for having succeeded in deviating millions of Muslims from the sole purpose of Hajj, which is to praise and commemorate God (22:27-28, 2:203, 2:198, 2:200). By tricking clueless Muslims who don’t pay attention to the Quran and its clear instructions, Satan has succeeded in wasting 3 days of each pilgrims’ Hajj days in his name instead of for God.
Interestingly, most of the fatal tragedies during the Hajj occur during the Stoning ritual. Could it be that these tragedies are related to the fact that this ritual is completely counter to the purpose of the Hajj? Throughout the entire Quran, God never tells people to attack the devil. His command is only to stay away from and not follow the devil.
Women not allowed to perform Hajj without a “muhrim”
A “muhrim” is understood to be any male who is unlawful for marriage to the woman in question, e.g. a woman’s father, brother, son, grandfather, etc. As such, Muslim women believe that they can’t perform the Hajj unless one of their “muhrims” accompany them. This belief originates from hadith that says that no man shall be in the company of a woman alone and in seclusion. With millions of Hajj pilgrims visiting Mecca every year, being in a state of “seclusion” is quite the opposite of what actually occurs. This belief is common in male-dominated cultures such as in Saudi Arabia where the rule is clearly one-sided as the restriction does not apply to men. Needless to say, there is such law in the Quran which prohibits women from performing the Hajj without a “muhrim”.
Women during menstruation forbidden from completing Hajj
There is no restriction in the Quran that prevents a woman from completing the Hajj if they are menstruating. Likewise, women are not forbidden from fasting and praying while menstruating. Menstruation is a bodily cycle designed by God Himself. It’s non-sensical to believe that God would forbid His own creatures from praying and worshipping Him 7 days a month. The only restriction placed on women during menstruation is from having sexual intercourse with their husbands for the benefit of both of them (2:222). See chapter “Are Menstruating Women Required to Fast?” for details.
Visiting Prophet Muhammad’s tomb during the Hajj
Many Hajj pilgrims visit Prophet’s Muhammad’s tomb during the Hajj. The tomb is located in Medina at the Prophet’s Mosque (Masjid Al-Nabawi). The Quran only speaks of one “Haram Masjid”, which is the one in Mecca. Nevertheless, many Muslims consider there to be two Haram Masjids (Al-Haramayn), the second being the Prophet’s Mosque.
First of all, the practice of visiting Muhammad’s tomb is not an authorized Hajj ritual per the Quran as it is nowhere to be found in it. On the contrary, visiting Muhammad’s tomb would constitute a violation of Hajj requirements which has as its primary goal of praising and commemorating God alone (22:27-28, 2:203, 2:198, 2:200).
Secondly, many Muslims pray in front of Muhammad’s tomb which, if they are praying with Muhammad in mind, is an act of shirk (idol worship). And if they are there only to pray to God, then it would seem suspicious for choosing that particular mosque. As verse 72:18 states, all mosques are solely for God and calling on anyone else in them is strictly prohibited.
And the masjids are for God, so do not invoke with God anyone. (72:18)
Thirdly, most of these Muslims who believe in and follow the hadith yet, unsurprisingly, since most people just blindly follow the masses, don’t realize that the hadith prohibits taking graves of the prophets as places of worship. Considering the following so-called “sahih” hadith.
Jundub reported: I heard from the Messenger of Allah (ﷺ) five days before his death and he said: I stand acquitted before Allah that I took any one of you as a friend, for Allah has taken me as His friend, as he took Ibrahim as His friend. Had I taken any one of my Ummah as a friend, I would have taken Abu Bakr as a friend. Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that. Sahih Muslim 532In-book reference: Book 5, Hadith 28USC-MSA web (English) reference: Book 4, Hadith 1083 https://sunnah.com/muslim/5/28
Lastly, many Muslims believe that by visiting the Prophet’s tomb, they are just following the religion the way Prophet Muhammad did. Funnily, this is purely non-sensical as Muhammad could not have visited his own grave when he was alive and performing the Hajj. Furthermore, the whole Hajj ritual began way before Muhammad was even born, originating with Prophet Abraham who, obviously, could not have visited Muhammad’s tomb when he was alive.
Performing hajj for someone else
Some Muslims believe that they can perform the hajj for someone else, e.g. a dead relative who never performed the hajj. However, Quran verses 53:39 and 6:164 make it clear that no one will be credited with or be responsible for the good or bad deeds of anyone else.
وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ
And that there is not for man except that [good] for which he strives (53:39)
Most Muslims believe that zakat is only a required payment in the amount of 2.5% on their income primarily for people in need and that it is only required by Muslims. However, the Quran seems to suggest that zakat is more like a government tax required by all members of society, whether Muslim or not, and is not limited to 2.5%.
The word zakat
Zakat is an Arabic word that literally means “that which purifies”. Many Muslims agree that zakat is named as such because Muslims are obligated to pay zakat in order to remain spiritually pure.
Zakat (tax) and salat (prayer)
People familiar with Quranic verses will often note that zakat is almost always mentioned together with salat (prayer). For example, in verse 2:43 we read
… أَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ …
… and establish prayer and give zakat … (2:43 part)
This verse, and many others, make it clear that zakat is mandatory among Muslims.
Sadaqah and zakat are not the same thing
Even though sadaqah and zakat may have some similarities, verse 58:13 proves that sadaqah and zakat are two different things.
Do you fear that you will present charities (sadaqaat) before your consultation? Then when you do not (give charity) and God has forgiven you, then establish prayer and give zakah and obey God and His Messenger. And God is Acquainted with what you do. (58:13)
Do non-Muslims have to pay zakat?
Non-Muslims also had to pay Zakat
According to verse 41:6-7, disbelievers and polytheists must also pay zakat.
“…and woe to the polytheists (41:6) who give not the ‘Zakat’ and in the Hereafter they are disbelievers. (41:7)”
The verses above make it clear that the obligation to pay zakat was not necessarily a “religious” obligation but rather a societal obligation.
Jews also had to pay Zakat during the time of Prophet Muhammad
According to verses 2:43, the Jews were told to also pay zakat among doing other things. The commandment is mentioned in verse 2:40 which addresses the Children of Israel.
And establish prayer and give zakah and bow with those who bow [in worship]. (2:43)
The fact that the Quran requires Jews to also pay zakat further supports the argument that paying zakat was required among everyone and not just Muslims.
People paid zakat long before Prophet Muhammad was even born
Many Muslims assume that the requirement to pay zakat began with Muhammad. However, the Quran proves that the payment of zakat began very long before Muhammad was even born. The following verses indicate who was expected or ordered to pay zakat.
19:31
Prophet Jesus (Isa)
19:55
Prophet Ishmael ordered his people to pay zakat.
2:83, 7:156, 5:12
The Children of Israel (Jews)
21:73
Prophet’s Abraham, Isaac and Jacob
4:162
The Jews (referenced as “hadu” in 4:160)
98:5
Zakat was a fundamental aspect of the true religion of God even to people of previous revelations and scriptures from prophets before Muhammad.
Is zakat based on income or savings?
Some Muslims believe that zakat is based on their savings. However, according to verse 6:141, we see evidence that zakat is based on income and that zakat is due as soon as you get paid. The verse uses the example of a farmer who harvests fruit. When the fruits are ready, they can be harvested. On that day, the farmer must pay his due (zakat) since that is the day the farmer can sell the fruit and get paid.
And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakah] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess. (6:141)
Nowadays, most people don’t work as farmers. Nevertheless, the point of the verse above is that one has to pay his dues (zakat) when they receive an income, whether it is every 2 weeks, once a month, or yearly.
Who should manage zakat money?
Many Muslims today pay zakat by giving 2.5% of their income to a mosque for distribution or they manually distribute it themselves to whoever they think deserve it. However, according to verse 22:41, it seems to suggest that governments should establish a system of zakat.
[And they are] those who, if We establish them in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to God belongs the outcome of [all] matters. (22:41)
Notice how verse 22:41 mentions “if We (God) establish them (people) in the land”. Obviously, people who are established in a land are people who live in an organized society with a system managed by a government.
Pay zakat to people individually or to a central authority for distribution
Aside from the amount of zakat or tax distributed to those in need, it should be obvious that having a centralized system for collecting, spending and distributing this money would be far better than if people individually decided who to give some of their money to.
If people individually give zakat money to the needy, then
only certain individuals would receive zakat money and possibly, only Muslims
many people who qualify for zakat money may not receive any at all
benefits received by recipients would strictly be limited to money and no other form of help
zakat recipients would only receive cash which could be misused, e.g. for drugs and alcohol
the overall welfare of everyone would be severely limited as zakat money would strictly be used for distributing money to the poor and needy
If people give zakat money (or tax) to a central government, then
some of the money can be distributed to all needy people, not just some people
everyone, both Muslims and non-Muslims, can receive financial help fairly and equally
some of the money can be used for social programs as well as public services such as free or subsidized transportation, healthcare, education, and so on
recipients can’t abuse tax / zakat benefits because governments can issue food stamps, for example, which can’t be used for drugs and alcohol
the overall welfare of everyone would improve
Who can receive zakat money?
Most Muslims believe that zakat money is strictly for people who are poor or in need. Many Muslims also believe that zakat money is only for Muslim recipients. Many Muslim scholars quote verse 9:60 to determine 8 categories of people who can receive zakat money. Below is the correct English translation of verse 9:60
“Charities (Arabic: Sadaqaatu) are only for the poor (Arabic: Fuqara) and the needy (Arabic: Masakin), and those who collect them (Amalina Alayha), and those whose hearts are to be reconciled (Mu-alafati qulubuhum) and to free the captives (Arabic: Fil-riqabi) and the debtors (Arabic: Gharimina), and for the cause of God (Arabic: Fi-Sabili-llahi) and (for) the wayfarer (Arabic: Sabili);- a duty imposed by God. God is Knower, Wise” (9:60)
It is very clear from verse 9:60 above that it addresses charities (sadaqaat) and not zakat. And, as we have proven above in verse 58:13, and as most Muslims would agree, charity and zakat are two different things. While the Quran is absolutely clear as to who can receive charity (sadaqah) money, the Quran does not state who can receive zakat money. Therefore, it is incorrect to say that zakat money is strictly limited to the poor and the needy or just Muslim people.
As suggested by verse 22:41, if a government is to manage zakat money, then it would make sense that the Quran would not specifically state how zakat money should be used since different countries have different needs. For example, in the United States, according to Office of Management and Budget (OMB), the 2015 federal spending by category was
33.26%
Social Security, Unemployment and Labor
27.42%
Medicare and Health
15.88%
Military
5.97%
Interest on Debt
4.19%
Veteran’s Benefits
3.54%
Food and Agriculture
2.67%
Education
2.22%
Transportation
1.6%
Housing and Community
All of the categories above, except for “Military”, “Interest on Debt” and “Veteran’s Benefits”, support the poor and people in need by providing financial support for the elderly (social security) and the unemployed, providing medical assistance to the poor and people in need (Medicare and health), providing food for the poor and the needy, providing education to low-income students, providing subsidized or free public transportation for the poor and the needy, and providing housing assistance for the poor and the needy.
As you can see, even a non-Islamic government such as the government of the United States ends up spending much of its money on social programs that benefit the poor and the needy because it makes sense to do so.
Why should non-Muslims receive zakat money?
Some, if not many, Muslims believe that only Muslims are entitled to receive zakat money. There is no such restriction in the Quran. As a matter of fact, the Quran makes it clear that polytheists (41:6-7) and Jews (2:43) had to pay zakat during the time of Prophet Muhammad. Therefore, if those non-Muslims had to pay zakat, it would only be fair if the poor and needy among them could also receive zakat money. Unfortunately, many Muslims are quick to judge non-Muslims as predestined people who will surely go to Hell. However, it is not unreasonable for a non-Muslim to eventually convert to Islam. Obviously, not everyone is born into a Muslim family and not everyone has the same circumstances in life.
How much should zakat be?
Most Muslims believe that zakat is 2.5% on savings or income to be paid once a year. Muslims scholars have decided that the 2.5% comes from some relatively vague hadeeth. However, there is no mention of zakat being strictly limited to 2.5% in the Quran. As suggested by verse 22:41, if a government is to manage zakat money, then it should be a percentage that is necessary for the government to do its job and support the people. Obviously, every country has different circumstances and needs. Oil-rich Gulf countries with small populations such as the UAE and Saudi Arabia have plenty of valuable natural resources that they don’t need money from their residents in order to run the country and provide for the poor and the needy. Consequently, both the UAE and Saudi Arabia have a 0% tax on their people. On the other hand, the United States needs to charge an average 25-30% tax on its residents, with an exemption for low-income people, of course. Considering the different circumstances of different countries, it would make sense, then, that the Quran would not limit how much each country must charge for zakat (tax) so that each government can decide how much it needs to best help its people.
2.5% zakat versus government tax
It should be obvious that most governments use a portion of their tax revenue to support the poor and needy. As mentioned above, the United States government spent more than 50% of its 2015 tax revenues on social programs. Assuming a US taxpayer had an effective tax rate of 30%, then at least 15% of that taxpayer’s tax money would go towards the poor and needy in one way or another. That is already 6 times the 2.5% zakat that most Muslims pay for the same cause, and that’s only for federal tax – it doesn’t include state tax. Since most governments charge much more than 2.5% for income tax, then by paying your income tax to the government, you are already paying much more from your income for the same purpose as the 2.5% zakat most Muslims pay. Since most of a government’s tax revenues support the poor and needy, then it should be easy to see how your government income tax is really no different than zakat – it’s just not called “zakat” because “zakat” literally means “that which purifies” whereas the Arabic word for “tax” is “dareeba”.
Zakat and taxes in Muslim countries
Many Muslims living in Muslim countries complain about poverty, lack of government support, expensive healthcare, and low quality of life. These same people admire non-Islamic countries such as the United States, Australia, and Western European countries for offering much support to their citizens such as free healthcare, education, and financial support for the poor and needy. If we compare these two groups of countries, we quickly realize that a large percentage of the population in non-Islamic countries pay taxes whereas in Islamic countries, an extremely small percentage of the population pays taxes, even though many of them still hand out 2.5% of their income to the poor and needy. In the Islamic Republic of Pakistan, the government tax rate is between 7.5% and 35% however, only 0.57% of the population pays taxes. Assuming everyone paid 2.5% of their income for zakat, it’s clear that, considering the quality of life in Pakistan, their 2.5% zakat money doesn’t appear to make much of a difference in the general welfare of the people.
Tax evasion
Some Muslims, whether living in a Muslim country or not, are extremely disciplined when it comes to paying 2.5% of their income for what they call “zakat”. These same people receive support from their government which obviously comes from taxpayer money. Ironically, however, when it comes time to pay their income tax to their government, they either complain or, worse yet, avoid paying it as much as possible. Furthermore, there are some Muslims who withdraw state benefits when they are clearly not eligible for them. While it may not seem like stealing, what these Muslims are doing is, in effect, stealing taxpayer money, regardless of how little, that could be meant to support people who are actually poor or in need.
How much is enough zakat (government tax)?
Low tax revenues means that a government can only fund basic services such as policing, the courts and the armed forces. In order to provide universal healthcare, education, and a social safety net for all of a country’s residents, higher tax revenues are required. According to the UN, this can be achieved if a country’s tax revenues are at least 20% of its GDP [1]. If achieved, this would result in an increase in a society’s quality of life. The Human Development Index (HDI) [2] is a ranking of a society’s quality of life by country. The index groups countries into 4 categories. Following is a 2016 listing of those categories with a sampling of countries. The listing also shows each country’s 2015 tax revenue-to-GDP ratio [3]. Each country’s estimated 2017 GDP per capita per the International Monetary Fund (IMF) is also listed to give an idea of the average individual’s annual income for that country [4]. In addition, I note whether a country is an Islamic country.
In the table below, CPI (Corruption Perception Index) is a measure of how corrupt people perceive a country to be. Of course, paying more taxes to a corrupt government is pointless.
Very High human development
Rank
Country
Islamic?
HDI
Tax Revenue-to-GDP Ratio
GDP per capita
CPI
1
Norway
0.949
54.8
$70,590
85
2
Australia
0.939
43.4
$49,882
73
3
Switzerland
0.939
27.8
$61,360
84
4
Germany
0.926
44.5
$50,206
80
5
Denmark
0.925
50.8
$49,613
88
5
Singapore
0.925
14.2
$90,531
85
6
Netherlands
0.924
39.8
$53,582
82
7
Ireland
0.923
30.8
$72,632
74
8
Iceland
0.921
40.4
$52,150
74
9
Canada
0.921
31.7
$48,141
74
10
United States
0.920
26.0
$59,495
67
19
Israel
0.899
36.8
$36,250
36
30
Brunei
Yes
0.865
?
$76,743
?
33
Qatar
Yes
0.856
2.2
$124,927
31
38
Saudi Arabia
Yes
0.847
5.3
$55,263
52
42
UAE
Yes
0.840
1.4
$68,245
69
47
Bahrain
Yes
0.824
4.8
$51,846
42
51
Kuwait
Yes
0.800
1.5
$69,669
43
High human development
Rank
Country
Islamic?
HDI
Tax Revenue-to-GDP Ratio
GDP per capita
CPI
59
Malaysia
Yes
0.789
15.5
$28,871
48
69
Iran
Yes
0.774
6.1
$20,030
25
71
Turkey
Yes
0.767
24.9
$26,453
38
86
Jordan
Yes
0.741
21.1
$12,487
49
90
China
0.738
20.1
$16,624
45
97
Tunisia
Yes
0.725
14.9
$11,987
44
102
Libya
Yes
0.716
2.7
$9,792
17
Medium human development
Rank
Country
Islamic?
HDI
Tax Revenue-to-GDP Ratio
GDP per capita
CPI
111
Egypt
Yes
0.691
15.8
$12,994
33
113
Indonesia
Yes
0.689
12.0
$12,378
38
123
Morocco
Yes
0.647
22.3
$8,612
39
139
Bangladesh
Yes
0.579
8.5
$4,561
26
147
Pakistan
Yes
0.550
11.0
$5,354
28
Low human development
Rank
Country
Islamic?
HDI
Tax Revenue-to-GDP Ratio
GDP per capita
CPI
168
Yemen
Yes
0.482
7.1
$2,300
16
169
Afghanistan
Yes
0.479
6.4
$1,889
16
187
Niger
0.353
11.0
$1,153
31
One thing of note is that all Islamic countries in the “Very high human development” category are oil or natural gas-producing countries. These countries do not collect much, if any, tax from their residents because they don’t need to as they’ve been lucky enough to have a very valuable natural resource. These are mostly small countries with small populations and lots of oil and gas.
Based on the table above, most Islamic countries have a tax revenue as % of GDP value of less than 20%. And as you can see, the top 10 countries with the highest quality of life are the countries that collect the most tax from their residents. Not a single one of these top 10 countries is an Islamic country.
If we take the average tax revenue as a % of GDP for all countries in each category, we get the following table.
Country Group
Average Tax Revenue as % of GDP
Top 10 Very High Human Development
36.75
Very High Human Development
31.92
High Human Development
22.08
Medium Human Development
17.09
Low Human Development
15.08
Based on the two tables above, it appears that, in general, the more taxes a country collects (higher tax revenue as % of GDP), the higher the quality of life of its residents.
Quite ironically, the requirements of a society based on an inclusive tax system seem to be better understood in non-Islamic countries than in many Muslim countries that cannot often fulfill the basic demands and needs of their citizens.
Conclusion
It should be clear now that Islamic zakat is actually government taxation which is mandatory for everyone, not just Muslims, and for the benefit of everyone, not just Muslims. In Islamic countries, since many Muslims think that zakat is not government taxation, it may be helpful to change the term “income tax” to “zakat” since, as I have explained above, the two terms are synonymous.
Is charity or zakah only for Muslims?
Some Muslims refuse to give charity to non-Muslims as they consider all non-Muslims as infidels (kafir). First of all, the Quran never says you may only give charity to Muslims. Secondly, not all non-Muslims are kafir because to be a kafir, you have to intentionally reject God. If you were raised in a Hindu family and you worship statues, then you are an idolater (mushrik), but not necessarily an infidel (kafir). You are, however, wrong in thinking that a statue is God and, unless you use your brain to think about that to discover the truth, as required of you in verse 8:22, you may very well end up in Hell.
And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know. (9:6)
If they do not reject God, then they can get guidance so as to see their mistakes and discover the real God. In the meantime, they deserve financial help just like anyone else. Not everyone is born into a Muslim family but everyone can convert to Islam at any time in their lives. To refuse to help someone based on their current belief is not only inhumane but counter to the spirit of Islam. Who knows? The person you refuse to give charity to based on their current belief may end up converting and becoming a more righteous Muslim than you.
