Category: Self Development - Page 5

Wills and Inheritance Law According to the Quran

Some Muslims believe that you are not allowed to write a will before dying and that inheritance is strictly based on the percentages specified in the Quran. However, not only is writing a will allowed, it’s even a prescribed duty for all Muslims. This is proven in verse 2:180.

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest (will) for the parents and near relatives according to what is acceptable / reasonable / fair – a duty upon the righteous. (2:180)

In other words, if you do not make a will, then you violate verse 2:106.

According to verse 5:106, when you make a will, you need two witnesses.

يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِّنكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصَابَتْكُم مُّصِيبَةُ الْمَوْتِ ۚ تَحْبِسُونَهُمَا مِن بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لَا نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ إِنَّا إِذًا لَّمِنَ الْآثِمِينَ

O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest – [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], “We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah . Indeed, we would then be of the sinful.” (5:106)

According to verse 4:7, one must leave a will for parents and near relatives.

لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا

For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much – an obligatory share. (4:7)

Some Muslims may argue that Quran chapter 4 (surah Nisaa) abrogates or replaces the requirement to make and follow a will in verse 2:180. However, upon careful analysis, it becomes clear that the inheritance verses in Surah Nisaa only apply after any debts have been paid and the will has been executed. Of course, if no will exists, the specific inheritance percentages specified in Surah Nisaa would apply.

… مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ …

(the distribution stipulated) … after (Arabic: ba’di) any will (Arabic: wasiyyatin) which he has made or any debts … (4:11)

… مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ …

(the distribution stipulated) … after (Arabic: ba’di) any will (Arabic: wasiyyatin) which was made or any debts … (4:12)

Obviously, if the distribution stipulations in chapter 4 were only to be followed, then there would be no point in God requiring everyone to make a will (2:180).

Furthermore, according to verse 2:181, no one has the authority to prevent someone from making a will or to change an existing will.

فَمَن بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

Then whoever alters the bequest (will) after he has heard it – the sin is only upon those who have altered it. Indeed, God is Hearing and Knowing. (2:181)

However, according to 2:182, if one feels any wrongdoing on the part of the person making the will (testator), then they are allowed to reconcile / correct the issue with the testator.

فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, God is Forgiving and Merciful. (2:182)

Some Muslims get a headache when trying to understand verses 4:11-12 to determine shares of inheritance. If Muslims just followed the Quranic requirement to create a will, then there would be no need to feel guilty or confused when trying to understand verses 4:11-12. Nevertheless, one must keep in mind that a will (wasiyya) should be made with fairness / reasonableness (bil-ma’rufin) in mind. It should not intend to hurt or compromise (ghayra mudarrin – 4:12) other beneficiaries, e.g. by not giving a fair portion to one’s closest relatives.

In the end, only God knows which relatives such as parents or children are nearer to one in benefit.

آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا

Your parents or your children – you know not which of them are nearest to you in benefit. (4:11)

Obviously, the benefit of God allowing people to create a will is so that people have the flexibility to adjust shares taking into account certain circumstances that may exist, e.g. if a sole parent has two children and one child is filthy rich and the other is poor, the parent has the authority to give more to the poor child since that child, obviously, would need the money more than the rich kid.

If a will doesn’t exist or if a will leaves a remainder to be divided, then one must follow the distribution stipulations in 4:11-12. I have made a flowchart to help with this matter. It can be found at

http://quranbasedislam.com/inheritance-flowchat

What happens when a will doesn’t exist and Quranic distribution shares don’t add up to 100%?

This is a common question asked when people try to divide an inheritance when there is no will. For example, if the deceased has no legal heirs / relatives except for one sister, then the Quran states that the sister gets ½ of the inheritance. So what must be done with the remaining half?

First of all, you should never be in this situation to begin with because the Quran requires that you create a will (2:180) and nowhere in the Quran does it limit what percentage of your wealth can be specified in the will. So, if people just follow the Quran’s mandates, they can make a will accounting for 100% of their wealth and there would be no problems. Of course, debts must be paid first.

Secondly, if for some reason there is no will, which unfortunately seems to happen very often, then in the event the Quranic inheritance distribution shares don’t add up to 100%, then the remainder logically needs to be divided somehow. The Quran does not specify what to do with the remainder. This may be so as to offer flexibility in dividing the remainder to whoever deserves it based on each family’s situation. For example, if the only legal heirs are two sisters and there is no will, then the Quran indicates that the sisters share 2/3 of the inheritance, i.e. each gets 1/3. The remaining 1/3 can be allocated based on the appointed executor(s) judgment keeping in mind verse 2:180 which requires allocation to be fair and appropriate (bil-ma’rufin) and verse 4:12 which requires that allocation not be done with the intention of hurting anyone (ghayra mudarrin). Following are examples of ways the remaining 1/3 can be divided:

if one sister is filthy rich and the other is poor, then logically the poor sister would be more in need of the extra inheritance and therefore may deserve some or all of the remaining 1/3
if there are other relatives or orphans or needy people present during the time of the inheritance distribution, then according to verse 4:8, they should and could get the remaining 1/3
if both sisters are equal financially and there are no other relatives, orphans or needy people present, then the two sisters could divide the remaining 1/3 equally

Obviously, the best person to decide how their inheritance should be distributed would be the person who dies. For that reason, it makes sense that God would require everyone to make a will. Inheritance executors, e.g. probate court judges, probably don’t know how to best distribute any remaining inheritance and they probably don’t want to make decisions regarding someone else’s wealth. Again, that is why it is imperative that everyone make a will, even if that will closely matches the Quranic inheritance distribution stipulations with slight modifications to add up to 100%.

The example above is where the Quranic distribution percentage doesn’t add up to 100%. There’s also the possibility where the percentages add up to over 100%. Consider the following example where a man dies and is survived by his wife, 3 daughters and both parents.

Relative	Share Fraction	Share Percentage
Wife	1/8	12.5%
3 Daughters	2/3	66.7%
Mother	1/6	16.7%
Father	1/6	16.7%
	Total	112.5%

In this example, the distribution exceeds 100% by 12.5%. Since that makes no sense, the only logical thing to do is reduce everyone’s percentage proportionally to reach 100%. Again, this would not be an issue if the deceased had just made a will with a 100% distribution. This is exactly what is done in the online Islamic inheritance calculator at

http://inheritance.ilmsummit.org/projects/inheritance/home.aspx

Are the Quranic distribution percentages fair?

Many people insist that they must follow the Quranic percentages even though verse 2:180 mandates that everyone make a will and distribute their inheritance with fairness and reasonableness. Now, let’s consider a hypothetical situation whereby a man is married to someone for 20 years. His parents have passed away and he has no siblings. The man then divorces his wife and remarries. One day after his 2nd wedding, he dies without having written a will. In this particular case, the Quranic percentages would result in the following distribution:

Relative	Share Fraction	Share Percentage
Ex-wife of 20 years	0	0
Wife of 1 day	1	100%

As you can see, the ex-wife of 20 years gets nothing and the new wife of 1 day gets 100%. This clearly violates verse 2:180 because it’s clearly an unfair and unreasonable distribution considering the duration of the marriages. This is yet another example that shows why it is absolutely necessary, not to mention mandatory, to make a will. Without one, there’s a good chance that inheritance distributions would not be fair.

With a will, is there a limit to how much you can distribute?

Some Muslims will argue that the most you can allocate in a will is 1/3 (33%) of your total assets. This value is nowhere to be found in the Quran. It comes from the hadith. For proof as to why the hadith is invalid, please see my other book titled: Analysis of Validity of Prophet Muhammad’s Hadith – Is It Truly From Muhammad And Valid Islamic Law?

As stated in verse 22:78, God has not made His religion difficult or overly complex.

وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. … (22:78 part)

It’s usually people who tend to make God’s religion difficult and overly complex. At the end of the day, according to verse 64:16 what matters most is that you make an effort to do the best you can.

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ ۗ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

So fear God [by keeping your duty to him] as best as you can / what you are able (Arabic: ma is’tata’tum) and listen and obey and spend [in the way of God]; it is better for your selves. And whoever is protected from the stinginess of his soul – it is those who will be the successful. (64:16 part)

Muslim Women Are Not Exempt From Congregational Friday Prayers

Most Muslims believe that women are not required to pray Friday Dhuhr prayer in congregation. However, that understanding is based on the hadeeth which, as proven elsewhere in this book or in another one of my books, is an invalid source of Islamic law. The Quran in verse 62:9 makes it very clear that all believers must pray in congregation on Friday, not just men.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. (62:9)

Notice that the above verse does not single out men. Women, obviously, can be and are also believers.

In verse 3:43, God told Mary, mother of Jesus, to prostate and bow down with those who bow down. This confirms that congregational prayer was also directed to women.

يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ

O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].” (3:43)

In verse 3:193, we read that people were asking God for forgiveness and salvation. In verse 3:193, God responds by saying that men and like women and that He would not allow the deeds of anyone to be lost.

فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّن بَعْضٍ

Their Lord has answered them: ‘I will not allow the deeds of any one of you to be lost, whether you are male or female, each is like the other.’ (3:195)

Additionally, God differentiated between men and women with regards to certain issues, e.g. men receive twice the inheritance as women and two women are required to be witnesses for each male witness. Therefore, if God wanted only men to pray the Friday prayer in congregation, He could have simply stated that it was only for men.

The above verse stresses the equality of male and female when it comes to worship, and signifies that the opportunities to worship should be equal for both men and women.

Circumcision Is Not Required Among Muslim Boys / Men

Many Muslims believe that their male boys must be circumcised. However, there is nothing in the Quran that requires circumcision. There really isn’t much else to say about this besides the fact that there just is simply no commandment in the Quran that boys / men must be circumcised. On the contrary, we do have proof in verses 95:4, 40:64 and 64:3 that God created humans in a perfect mold / form.

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ

We have certainly created man in the best of molds; (95:4)

اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ فَتَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ

It is Allah who made for you the earth a place of settlement and the sky a ceiling and formed you and perfected your forms and provided you with good things. That is Allah, your Lord; then blessed is Allah, Lord of the worlds. (40:64)

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ

He created the heavens and earth in truth and formed you and perfected your forms; and to Him is the [final] destination. (64:3)

Therefore, if God made humans in a perfect form and never commanded that we be circumcised, why do it?

As if that’s not enough, we have proof in verse 4:119 that people who change God’s creation are following Satan.

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا

And I (Satan) will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of God.” And whoever takes Satan as an ally instead of God has certainly sustained a clear loss. (4:119)

It is likely that Muslims believe in male circumcision because it’s mentioned in the Torah in Genesis 17:13.

הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ, וּמִקְנַת כַּסְפֶּךָ; וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם, לִבְרִית עוֹלָם.

He who is born in your house, and he who is bought with your money, must be circumcised; and My covenant shall be in your flesh for an everlasting covenant. (17:13)
http://www.mechon-mamre.org/p/pt/pt0117.htm#13

Circumcision is also mentioned in the Christian Bible in Luke 2:21 which states that Jesus was circumcised 8 days after birth.

After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb. (2:21)
http://bible.oremus.org/?passage=Luke+2:21%E2%80%932:21&version=nrsv

As such, it would seem that many Muslims are mixing some Jewish and Christian practices with Islam, despite the fact that Muhammad was instructed to follow the Quran and warn by way of the Quran only (6:19, 50:45). In addition, we have evidence from verse 5:48 that God gave the People of the Book each their own laws (Sharia) and an open way.

وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِن لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and an open way. Had God willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To God is your return all together, and He will [then] inform you concerning that over which you used to differ. (5:48)

As such, Muslims are not expected to follow the laws and ways of the Jews and Christians.

Muslim Women Are Not Exempt From Fasting, Praying, etc During Menstruation

Many Muslims believe that women are forbidden from performing any rituals of worship while menstruating, e.g.

No praying
No fasting
No touching the Quran
No reciting the Quran
No entering a mosque
No Hajj

However, there is no such restriction in the Quran. When we consider verses 3:193-195, we see that, with respect to worship, men and women are equal.

رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِرَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّن بَعْضٍ …

Our Lord, indeed we have heard a caller calling to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous. Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise.” And their Lord responded to them, “Never will I allow to be lost the deeds of [any] doer among you, whether male or female; you are of one another. … (3:193-195 part)

In verse 51:56, we see that God created humans (men and women) and jinn for no other reason but to worship Him.

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the jinn and mankind except to worship Me. (51:56)

The average menstruation period lasts between 2 to 7 days per month. Therefore, a woman’s menstruation period could account for 25% of their adult life, which is most of their life. As worship is not mandatory before puberty (baligh), which, for women, is when menstruation begins, then menstruation accounts for up to 25% of a woman’s life during which worship is actually mandatory. If worship during menstruation were truly forbidden, that would be at odds with verse 51:56. Logically, it would make no sense for God to create women with the sole purpose of having them worship Him while also prohibiting them from worshipping Him for up to 25% of their life.

The Quran is clear as to what restrictions exist for each act of worship.

Prayer restrictions

According to verse 5:6, the restriction is that you may not pray until you have performed ablution. Additionally, if you are ill or on a journey or have relieved yourself or have been in physical contact with the opposite gender, and if you can’t find water, then you can perform dry ablution (tayammum).

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا ۚ وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ …

O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. … (5:6 part)

In verse 4:43, we see additional prayer restrictions. Here, you are not allowed to pray while your mind is befogged (unable to focus, distracted, angry, etc) and that you must know what you are saying.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ …

O you who have believed, do not approach prayer with a mind befogged (Arabic: sukara) until you know what you are saying … (4:43)

Notice the many conditions God has specified surrounding praying in both of these verses. These would be suitable places for God to mention the restriction for menstruating women if God really didn’t want women to pray while menstruating. There is no mention anywhere in the Quran that prohibits women from praying while menstruating.

Fasting restrictions

According to verse 2:185, during the fasting month of Ramadan, if you are ill or on a journey, then you can not fast and make up for it after Ramadan by fasting for an equal number of days lost.

شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ …

The month of Ramadan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. … (2:185 part)

Again, if God really wanted to restrict women from fasting during menstruation, He probably would have mentioned it in this verse. On the contrary, there is no mention anywhere in the Quran that specifically prohibits women from fasting while menstruating.

Hajj restrictions

Similarly, God has made it clear what the restrictions are regarding Hajj.

Verses 5:1-2, 5:95: No hunting, killing animals
Verse 2:217: No fighting / war
Verse 2:197: No sex
Verse 2:196: No cutting your hair

There is no restriction for menstruating women.

Similarly, there is no restriction for menstruating women from touching and reading the Quran and entering a mosque.

Menstruation vs illness

The Arabic word for menstruation (mahid) is known to the Quran and is used in two different verses (2:222, 65:4). However, this term is not mentioned in verse 2:185. The Arabic word for ‘illness’ is ‘marid’.

Some may argue that menstruation is an illness. Let’s examine this further. In verse 2:222, the Quran describes ‘menstruation’ as an ‘adha’.

وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ

And they ask you about menstruation. Say, “It is ‘adha’, so keep away from women (your wives) during menstruation. …(2:222)

According to the Edward Lanes Lexicon, ‘adha’ means annoyance, harm, hurt, suffering or something which is disagreeable or even filthy.

However, more importantly, the Quran appears to separate illness (marid) from ‘adha’ in at least two verses:

فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ

… And whoever among you is ill or has an ailment of the head …(2:196)

وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰ

… But there is no blame upon you, if you are troubled (adha) by rain or are ill (marda) … (4:102)

Therefore, ‘adha’ can be considered a condition that can cause annoyance, trouble, is disagreeable or hurt. Based on the verses above, ‘adha’ does not necessarily mean an illness, unless it causes hurt or harm.

Menstruation as an impurity

Some may argue that menstruation is an impurity and therefore you can’t fast. Whether it is impure or not is irrelevant when it comes to fasting. Fasting is not broken by defecation or urination (a natural occurrence as is menstruation) so why would menstruation as an impurity prohibit fasting?

Menstruation and sexual intercourse

Sexual intimacy does break the fast but such acts are based on clear volition and the Quran specifically prohibits sexual intimacy during fasting. The only thing prohibited for menstruating women is sexual intercourse (2:222) and nothing else.

Spiritual vs biological impurity

As explained above, menstruating women are only prohibited from sexual intercourse and nothing else. They are not prohibited from performing any type of worship ritual during menstruation. This makes sense since God never considers women to be spiritually impure during menstruation. On the contrary, sexual intercourse during menstruation is prohibited because it is a temporary, periodic biological impurity that could cause harm (adha).

The Bible (Torah) on menstruation

In Leviticus 15:19-30, we see that the Bible describes menstruating women as spiritually impure so much so that if a menstruating woman touches something, that thing becomes impure and if someone else subsequently touches that thing, they too shall become impure. According to the Bible, menstruating women would be forbidden from entering a mosque or touching the Quran. Could it be that Muslim scholars have mixed Quranic law with Biblical law in order to come up with Islamic law with regards to menstruating women?

Conclusion

Women must fast and pray even when menstruating unless menstruation causes pain or harm similar to that of being sick. The only prohibition in the Quran during menstruation is sexual intercourse.

Summary of the Quran

This is a summary of the Quran sourced from Wikipedia. It may be inaccurate. Nevertheless, it can help give an idea of the topics in each chapter.

Chapter 1: Al Fatihah – The Opening

1	In the name of Allāh, the Entirely Merciful, the Especially Merciful.
2	[All] praise is [due] to Allāh, Lord of the worlds –
3	The Entirely Merciful, the Especially Merciful,
4	Sovereign of the Day of Recompense.
5	It is You we worship and You we ask for help.
6	Guide us to the straight path –
7	The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

Chapter 2: Al Baqarah – The Cow

1-20	Unbelievers and hypocrites reproved
21-38	Exhortation to the worship of the true God
39-102	Jews and Christians urged to accept the claim of Muhammad to be a prophet of God
102-112	The opposition of Jews and Christians to Muhammad’s prophetic pretensions combated
113	The doctrine of abrogation enunciated
115	A Qibla declared to be unnecessary
116-141	The Jews denounced and the religion of Abraham declared to be the true Islam
142-153	The Jews finally abandoned and the Arabs accepted by the adoption of Makkah as the Qibla of Islam
154-163	The bereaved friends of those slain at the Battle of Badr comforted
164-172	Makkans exhorted to faith in God, and directed to observe the law respecting forbidden meats
173-176	Law concerning lawful and unlawful food (delivered at Madina)
177	The sum of Muslim duty
178-179	The law of retaliation
180-182	The law concerning bequests
183-185	The law concerning fasting
186-187	The fast of Ramadan
188-202	The pilgrimage to Makkah and war for the faith
203-206	Hypocrites and true believers contrasted
207-208	Exhortation to a hearty acceptance of Islam
209	The doom of infidels pronounced
210-212	The Jews reproached
213	Suffering to be patiently endured
214-242	Sundry laws relating to almsgiving, war, wine, lots, orphans, marriage, women, oaths, and divorce
243-253	The duty of warring in defence of religion enjoined by precept, and illustrated by the history of former prophets
254-257	The Throne Verse
258-260	The doctrine of the resurrection illustrated
261-274	Exhortation and encouragement to almsgiving
275-277	Usury forbidden
278-284	The law concerning contracts and debts
285-286	The prophet’s confession and prayer

Chapter 3: Al Imran – The Family of Imran

1-2	God one and self-existent
3-4	The Quran to be believed
5-6	God omniscient
7	Plain and obscure verses of the Quran
8-9	The prayer of those versed in Quranic mystery
10-12	The punishment of Pharaoh a warning to infidels
13	The victory at the Battle of Badr alluded to
14-18	The faithful, their character and reward
19-20	Islam the true religion
21-25	The punishment of unbelievers eternal
26-27	God omnipotent and sovereign
28-34	Obedience to God enjoined
35-38	The Virgin Mary – her conception – nurtured by Zacharias
39-41	John the Baptist, his birth
42-57	Christ announced to the Virgin – his miracles, apostles etc
58-65	Muhammad’s dispute with the Christians of Najran
66-77	The hypocritical Jews reproached
78-83	Prophets not to be worshipped
84-91	God’s curse on infidels
92	Almsgiving enjoined
93-95	The Jews unlawfully forbid certain meats
96-97	The Kaabah founded
98-105	Muslims are warned against the friendship of Jews etc
106-109	The lot of infidels and believers contrasted
110-112	Muslims safe from the enmity of Jews and Christians
113-115	Certain believing Jews commended for their faith
116-120	Muslims not to make friends of Jews and Christians
121-122	The battle of Uhud alluded to
123-129	Disheartened Muslims encouraged
130-136	Usury forbidden
137-138	The doom of defamers of the apostles
139-144	Islam not dependent on Muhammad for success
145-148	The former prophets are examples of perseverance
149-151	Unbelievers to be avoided
152-154	Certain Muslims disobedient at Uhud
155-157	The hypocrites rebuked
158-159	Muslims slain at Uhud to enter paradise
160-161	Mild treatment of vacillating Muslims
162-165	The spoils of war to be honestly divided
166-169	The faithful sifted by defeat at Uhud
170-172	The joy of the Uhud martyrs in paradise
173-176	Certain Muslims commended for faithfulness
177-180	The fate of unbelievers
181	The miser’s doom
182-190	Scoffing Jews denounced—they charge Muhammad with imposture
191-195	Meditations and prayers of the pious
196-198	God’s answer to the prayers of the pious
199	Certain believing Jews and Christians commended
200	Exhortation to patience and perseverance

Chapter 4: An-Nisa’ – The Women

1	Man and his Creator
2-5	Orphans, the duty of guardians to such
6-13	The law of inheritance
14-15	The punishment of adulteresses
16-17	Repentance enjoined
18-19	Women’s rights
20-27	Forbidden and lawful degrees in marriage
28-30	Gaming, rapine, and suicide forbidden
31-33	Man’s superiority over woman recognised
34	Reconcilement of man and wife
35-36	Parents, orphans, the poor etc to be kindly treated
37-41	Hypocrisy in almsgiving condemned
42	Prayer forbidden to the drunken and polluted
43-45	Jewish mockers denounced
46-53	Idolatry the unpardonable sin
54-55	The rewards of faith and unbelief
56	Trusts to be faithfully paid back
57-68	Disputes to be settled by God and his Apostle
69-74	Precautions, &c., in warring for the faith
75-84	The disobedient and cowardly reproved
85	Salutations to be returned
86-90	Treatment of hypocrites and apostates
91-93	Believers not to be slain or plundered
94-99	Believers in heathen countries to fly to Muslim lands
100-102	Special order for prayer in time of war
103	Exhortation to zeal for Islam
104-114	,
133	Fraud denounced
115-125	Idolatry and Islam compared
126	Equity in dealing with women and orphans enjoined
127-129	Wives to be subject to the will of husbands
130-132	God to be feared
134-138	Muslims exhorted to steadfastness
139-143	Hypocrites to be shunned
144-151	The reward of hypocrisy and belief compared
152-154	Presumptuous and disobedient Jews destroyed
155-158	The Jews defame Mary and Jesus
159-160	Certain kinds of food forbidden to Jews as punishment
161-168	Muhammad’s inspiration like that of other prophets
169-174	Christians reproved for their faith in Jesus as the Son of God and in the doctrine of the Trinity
175	The law of inheritance for distant relatives

Chapter 5: Al-Ma’idah – The Table

1	Covenants are to be fulfilled
2	Lawful meats
3	Heathen pilgrims not to be molested
4	Islam completed—last revelation of the Quran
4-5	Certain kinds of food, gaming, and lots forbidden
6	Muslims permitted to eat the food of Jews and Christians, and to marry their women
7	The law of purifications
8	Believers reminded of the covenant of Aqabah
9-11	Muslims should forget old quarrels with brethren
12	God’s favour to Muslims
13-15	Disobedience of Jews and Christians exposed
16-18	Jews and Christians are exhorted to accept Islam
19-20	The divinity of Christ denied
21	Jews and Christians not the children of God
22	Muhammad sent as a warner
23-29	Israel’s rebellion at Kadesh Barnea
30-34	The story of Cain and Abel
35-36	The sin of homicide
37-38	The punishment of theft accompanied by apostasy
39	The faithful exhorted to fight for religion
40-41	The punishment of infidels
42-44	The penalty of theft
45-55	Muhammad to judge the Jews and Christians by the law, gospel, and the Quran
56	Muslims forbidden to fraternise with Jews and Christians
57-58	Hypocrites threatened
59-61	Believers warned and instructed
62-63	Muslims not to associate with infidels
64-65	The Jews exhorted and warned
66-69	The hypocrisy and unbelief of the Jews rebuked
70	Promises to believing Jews and Christians
71	Muhammad required to preach
72	He attests Jewish and Christian Scriptures
73	Believing Jews, Sabeans, and Christians to be saved
74-75	The Jews rejected and killed the prophets of God
76-81	The doctrines of the Trinity and Christ’s Sonship rejected
82-84	Disobedient Jews cursed by their prophets
85-88	Jewish hatred and Christian friendship compared
89-90	Muslims to use lawful food etc
91	Expiation for perjury
92-94	Wine and lots forbidden
95-97	Law concerning hunting and gaming during pilgrimage
98-100	Pilgrimage and its rites enjoined
101-102	The Prophet not to be pestered with questions
102-104	Heathen Arab customs denounced
105-107	Wills to be attested by witnesses
108	The prophets ignorant of the characters of their followers
109-110	Jesus—his miracles—God’s favour to him
111	The apostles of Jesus were Muslims
112-114	A table provided by Jesus for the apostles
115-118	Jesus did not teach his followers to worship him and his mother
119	The reward of the true believer
120	God is sovereign

Chapter 6: Al-An’am – The Cattle

1-3	Praise to the Almighty and Omniscient Creator
4-5	The wilful unbelief of the Makkah infidels
6	They are threatened with the divine judgment
7	The people of Makkah hopelessly unbelieving
8-9	Why angels were not sent to the infidels
10-11	Those who rejected the former prophets were punished
12-18	Why the true God should be served
19	God the witness between Muhammad and the infidels
20	The Jews recognise Muhammad as a prophet
21-23	Idolaters on the judgment-day—their condition
24-29	Scoffing idolaters rebuked and threatened
30-31	The condition of believers and unbelievers after death
32-33	Unbelievers make God a liar
33	God’s word and purposes unchangeable
34	Miracles of no avail to convince infidels
35	God will raise the dead to life
36	Why God did not grant the signs asked by unbelievers
37	Animals and birds to be brought into judgment
38	Infidels are deaf and dumb
39-40	Idolaters will call upon God in their distress
41-44	Adversity and prosperity alike unmeaning to infidels
45	God is the only helper in trouble
46-48	Unbelievers, if impenitent, sure to perish
49	Muhammad unacquainted with the secrets of God
50	There shall be no intercessor on the judgment-day
51-54	The motives of professing Muslims not to be judged
55-57	Muhammad declines the proposals of idolaters
58-61	God the Omniscient and Sovereign Ruler
62-64	God the Almighty Deliverer
65	Muhammad charged with imposture
66	Unbelievers will certainly be punished
67-69	Mockers to be avoided by Muslims
70-71	The punishment of idolaters certain and dreadful
71-74	Muslims commanded to obey God only
75-84	Abraham’s testimony against idolatry
85-91	The prophets who succeeded Abraham
92	The unbelieving Jews (of Madína) rebuked
93	The Quran confirms the former Scriptures
94	The fate of those who forge Scriptures
95	Idolaters deserted by their gods on the judgment-day
96-100	The God of nature the true God
101-103	God has no offspring
104-105	God’s favour in sending the Quran
106-108	The command to retire from Makkah
109	Muhammad not permitted to work miracles
110-113	The people of Makkah given over to unbelief
114	Muhammad the prophet of God
114-117	The direction of Muslims and idolaters contrasted
118-121	Law of permitted and forbidden meats
122	The righteous and unbelievers compared
122-125	Wicked leaders of the people—conduct and punishment
126-127	The blessedness of the faithful
128-130	God’s threatenings against unbelieving men and genii
131	God always warns men before punishing idolatry
132-133	Rewards and punishments shall be according to works
134	The punishment of unbelievers certain
135-136	The idolaters of Makkah rebuked
137-139	Evil customs of the Quraish exposed
140	The idolaters of Makkah threatened
141	The fruit of trees to be eaten
142-144	Controversy between the Quraish and Muhammad concerning forbidden meats referred to
145	The law concerning forbidden meats rehearsed
146	The Jewish law of forbidden meats
147	God will punish those who accuse the prophets of imposture
148-149	The idolaters of Makkah are reprobate
150	Their testimony unworthy of credit
151-153	Forbidden things rehearsed
154-157	The Quran attests the teaching of Moses and Jesus
158	The fate of the wicked on the judgment-day
159	Sectaries reproved
160	The reward of the righteous and wicked compared
161-162	Islam the true religion
163	Muhammad’s self-consecration to God
164-165	The idolaters exhorted to believe in God

Chapter 7: Al-Araf – The Heights

1-2	Muhammad not to doubt the Quran
3	The people exhorted to believe in it
4-5	Many cities destroyed for their unbelief
6-9	Prophets and their hearers on the judgment-day
10	The ingratitude of infidels
11	The creation of Adam
11-12	Satan refuses to worship Adam
13	He is driven from Paradise
14-15	He is respited until the resurrection
16-17	He avows his purpose to beguile man
18-19	God threatens Satan and his victims
20-24	The fall of Adam and Eve
25-26	They are expelled from Paradise
27-29	Indecent customs condemned
30-31	God to be sought in prayer
32-34	True worshippers to be decently clad
35	Every nation has a fixed term of life
36-42	The doom of those who reject the apostles of God
43-45	The blessed reward of true believers
45-46	God’s curse on the infidels
47-50	The veil of Aráf and its inhabitants
51-52	The rejecters of God’s apostles to be forgotten
53-54	A warning against rejecting Muhammad
55-59	The Creator and Lord of the worlds to be served
60-65	Noah rejected by his people—their fate
66-73	Húd rejected by the Ádites—their fate
74-80	Sálih rejected by the Thamúdites—their destruction
81-85	Lot rejected and the Sodomites destroyed
86-94	Shuaib rejected by the Madianites, and their doom
95-96	Unbelievers at Makkah unaffected either by adversity or prosperity
97-101	The dreadful fate of those cities who rejected the apostles of God and charged them with imposture
102-103	They are reprobated
104-105	Moses is sent to Pharaoh and his princes
106-108	The miracles of the serpent and leprous hand
109-115	The magicians of Egypt called
116-120	Contest by miracles between Moses and the magicians
121-123	Several magicians converted to Moses
124-127	Pharaoh’s anger kindled against them
128	Pharaoh and his princes persecute Moses and his people
129-130	Moses exhorts his people to patient trust in God
131-132	Adversity and prosperity alike unavailing to bring Pharaoh to repentance
133-134	The Egyptian unbelievers plagued
135	The hypocrisy of the Egyptians
136	They are destroyed in the Red Sea
137	The people of Moses triumph, and possess the eastern and western land
138-141	The children of Israel become idolatrous
142	Moses makes Aaron his deputy, and fasts forty days
143	He desires to see the glory of God, but repents his rashness
144-145	God gives Moses the law on two tables
146-147	Infidels threatened for calling their prophets impostors
148	The people of Moses worship the golden calf
149	They repent their sin
150	Moses in indignation assaults Aaron
151	He prays for forgiveness for himself and Aaron
152	He calls for vengeance on the idolaters
153	God merciful to believers
154	Moses’s anger is appeased
155	He chooses seventy elders
155-156	Moses prays for deliverance from destruction by lightning
156-159	The Illiterate Prophet foretold by Moses
160	Some Jews rightly directed
161	The Israelites divided into twelve tribes
161	The rock smitten, and manna and quails given
162-163	The command to enter the city saying Hittatun, and the fate of the disobedient
164-167	The Sabbath-breakers changed into apes
168-169	Dispersion of the Jews among the nations
170-171	Some of their successors faithful to the law of Moses
172	God shakes Mount Sinai over the Israelites
173-175	God’s covenant with the children of Adam
176-179	The curse of Balaam a warning to infidels
180	Many genii and men created for hell
181-182	The names of God not to be travestied
183-184	God’s method of leading infidels to destruction
185	Muhammad not possessed of a devil
186	No hope for the reprobate
187	The coming of the “last hour” sudden
188	Muhammad no seer, only a preacher
189-190	Adam and Eve were guilty of idolatry
191-198	The folly of idolatry
199	Muhammad commanded to use moderation
200-201	He is to repel Satan by using the name of God
202	The people of Makkah incorrigible
203	They charge Muhammad with imposture
204-206	The Qurán to be listened to in silence and holy meditation

Chapter 8: Al-Anfal – The Spoils

1	Spoils belong to God and his Apostle
2-4	True believers and their future reward
5-6	Muslims reproved for distrusting their Prophet
7	God gives the Muslims either the Quraish or their caravan
8	The victory of Badr a seal to Islam
9	Angelic aid vouchsafed to Muhammad
10-11	The Muslims refreshed and comforted before the battle
12	The angels enjoined to comfort the faithful by destroying the infidel Quraish
13-14	Infidels are doomed to punishment here and hereafter
15-16	Muslims are never to turn their backs on the infidels on pain of hell-fire
17-18	The victory of Badr a miracle
19	The Quraish are warned against further warfare with the Muslims
20-21	Muslims exhorted to steadfastness in faith
22-23	Infidels compared to deaf and dumb brutes
24	Believers are to submit themselves to God and his Apostle
25-28	They are warned against civil strife, deception, and treachery
29	God’s favour to true believers
30	Plots against Muhammad frustrated by God
31	The infidels liken the Quran to fables
32-33	The Quraish were protected from deserved punishment by Muhammad’s presence among them
34-38	The idolaters of Mecca rebuked and threatened
39	An amnesty offered to the Quraish
40-41	Impenitent idolaters to be extirpated from the earth
42	How the spoils of war are to be divided
43-44	The Muslims were led by God to fight at Badr to attest the truth of Islam
45-46	The Muslims encouraged, and the infidels lured to destruction, by each seeing the other to be few in number
47-48	Believers exhorted to obedience
49	Believers warned against impious vainglory
50	The devil deserts the Quraish at Badr
51-53	The fate of hypocrites
54-56	Their doom like that of Pharaoh and his people
57	The worst of beasts are the infidels
58-60	Treachery to be met with its like
61	God is against the infidels
62	The Muslims excited to war against unbelievers
63	Condition of peace with unbelievers
64	The miracle of Arab union
65-66	God with the Prophet and the Muslims in warring for the faith
68-70	Muslims reproved for accepting ransom for the captives taken at Badr
71	Captive Quraish exhorted to accept Islam, and warned against deception
73-75	The brotherhood of the Ansárs and Muháj Jirín
76	The hereditary rights of blood-relations re-established

Chapter 9: At-Tawbah – The Repentance

1-2	Four months’ immunity proclaimed to idolaters
3-5	After four months, all idolaters to be slain, with exception of those with whom treaties have been made
5-6	Ignorant idolaters to be taught the religion of Islam, after which, if they repent, they are to be spared alive
7	No new league to be made with idolaters
8-10	Idolaters are not to be trusted
11	Penitent idolaters to be regarded as brethren
13-16	Muslims exhorted to fight against the truce-breakers of Makkah
17-18	All but Muslims to be excluded from the sacred temples
19	Abbás rebuked for his vainglory
20-22	The Muhájjirín assigned the first rank among Muslims—their reward
23-24	True believers to refuse friendship with nearest kin if they be infidels
25-27	The victory of Hunain due to God’s help
28	Idolaters excluded from the Kaabah
29	The Jews and Christians as well as idolaters to be attacked
30	Jews and Christians reproved for applying the epithet “Son of God” to Ezra and Jesus
31-32	They also worship their priests and monks
33	Islam superior to all other religions
34-35	Stingy Muslims likened to covetous monks—their punishment
36	Infidels may be attacked in sacred months
37	The sacred months not to be transferred
38-41	Muslims exhorted to go on expedition to Tabúq by reference to God’s help to Muhammad and Abu Baqr in the cave
42	The lukewarm Muslims rebuked for wishing to stay at home
43	Muhammad rebuked for excusing some of these from going
44-46	Willingness to fight for Muhammad, a test of faith
47-50	Seditious Muslims rebuked
51-52	The sure reward of the faithful
53-55	God refuses the offerings of infidels and hypocrites
55	The wealth and prosperity of infidels a sign of their reprobation
56-57	Half-hearted Muslims reproved
58-59	Those who had spread libellous reports regarding Muhammad’s use of alms rebuked
60	How alms should be expended
61-69	Grumblers and hypocrites threatened
70	They are warned by the example of the wicked in former ages
71-73	The faithful described—their rewards
74-75	Hypocrites denounced and threatened
76-79	Prosperity of infidels a prelude to their destruction
80	God shall scoff at the scoffers
81	The defamers of the faithful shall never be forgiven
82-84	Punishment of the “stayers at home”
85	Muhammad forbidden to pray at the grave of unbelievers and hypocrites
86-88	The Prophet not to wonder at the prosperity of the wicked
89-90	Reward of those who assist the Apostle in his wars
91	Hypocritical Arabs of the desert reproved
92-93	Who may lawfully remain at home in time of war
94-97	Other hypocrites reproved
98-99	The Baduín, the worst of hypocrites
100	Some of them true believers
101	The reward of the Ansars and Muhájjirín
102	The desert Arabs and some of the people of Madína reproved
103-106	The penitent confessors in Madína are pardoned
107	Others await God’s decision in their case
108-111	Denunciation against those who built a Masjid in opposition to Muhammad and his faithful ones
112-113	True believers are sold to God
114	Muslims not to pray for idolatrous relatives
115	Why Abraham prayed for his idolatrous parents
116-118	God merciful to the faithful
119	The three recreant Ansars pardoned
120-122	The people of Madína rebuked for want of loyalty to Muhammad
123	Some believers excused from going to war
124	True believers to war against neighbouring infidels and hypocrisy
125-128	Reproof of those who doubt the revelations of God and Muhammad
129-130	The Apostle trusts in the help of God

Chapter 10: Yunus – Jonah

1-2	The Makkans charge their Prophet with sorcery because he is a man from among them
3	The Creator and Ruler of the universe the only true God
4	Believers rewarded at death for good deeds
4	Unbelievers punished after death
5-6	God’s works are signs to all men
7-11	Rewards and punishments of the faithful and the unbelieving
12	God’s purpose in prospering the wicked
13	Men pray to God in affliction, but forget Him with the return of prosperity
14-15	The people of Makkah warned by the example of former generations
16-18	The Quraish desire a different Quran — Muhammad protests his inability to alter it
19	Idolaters trust intercessors who can neither profit nor harm them
20	All men originally professed one religion
21	The people demand of Muhammad a sign
22	When men despise the judgments of God he threatens greater suffering
23-24	Unbelievers remember God in distress by land and sea, but forget Him when delivered
25	Life likened to water which sustains vegetable life
26-28	Paradise for Muslims and hell for the infidels
29-31	Idolaters will be deserted by their gods in the judgment-day
32-37	Idolaters exhorted to worship him whom they recognise as their Creator, Preserver, and Governor
38	The Quran no forgery; it confirms the former Scriptures
39-40	Those who charge Muhammad with imposture challenged to produce a chapter like it
41	Some believe in the Quran, others reject it
42-47	The unbelieving Quraish declared to be reprobate
48	An apostle is sent to every nation
49	Unbelievers mock at the threatenings of their prophet
50	Every nation has its fixed period of existence
51-55	Infidels will believe when their punishment comes upon them
56-57	God is the Author of life and death
58-59	The Quran an admonition and direction to the unbelievers
60-61	Lawful food not to be prohibited
62	Muhammad ever under Divine guidance
63-65	The blessedness of those who believe and fear God
66-68	Unbelievers cannot harm the Prophet
69-71	Those rebuked who say that God hath begotten children
72-75	Muhammad likened to Noah and other prophets
76	Moses and Aaron sent to Pharaoh and his princes
77-82	They are rejected as sorcerers and perverters of the national religion
83	A few of the people only believe on them
84-86	Moses and Aaron with the believers put their trust in God
87	The Israelites commanded to be constant in prayer to God
88-89	Moses’s prayer, that God would destroy the Egyptians, is heard
90	Pharaoh and his people drowned in the sea
90-92	He repents and is raised out of the sea for a sign to the people
93	The Israelites are provided with a habitation and blessing
94-95	Jews and Christians appealed to in confirmation of the statements of the Quran
96-98	No kind of miracle will suffice to make the reprobate believe
99-103	Infidels do not believe on Muhammad because God does not permit them to do so
104-107	The people of Makkah exhorted to accept the true orthodox faith
108	Muhammad not responsible for the faith or unbelief of the people
109	The Prophet exhorted to be patient

Lailat Al-Qadr Is Not What You Think It Is

Many Muslims believe that they will reap some huge reward or all of their sins will be washed away if they perform lots of worship during one unknown night near the end of the month of Ramadan. However, there is no statement in the Quran that tells people to try and find Lailat Al-Qadr.

According to verses 97:1-5, we know that God revealed something in the Night of Decree (Laylatul-qadr).

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِوَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ

Indeed, We sent it down (Arabic: Anzalnahu) during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn. (97:1-5)

The Arabic word “anzalnahu” means “we sent it down”. This most like means that the Quran was sent down. If we look at verse 44:2-4, we find that the same word (anzalnahu) was used to describe the Quran being sent down.

وَالْكِتَابِ الْمُبِينِ إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ ۚ إِنَّا كُنَّا مُنذِرِينَ

By the clear Book (Quran), Indeed, We sent it down during (Arabic: Anzalnahu) a blessed night. Indeed, We were to warn [mankind]. (44:2-4)

According to verse 2:185, we find that the Quran was revealed in the month of Ramadan.

شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْ…

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. … (2:185 part)

And according to verse 17:106, we find that the Quran was not revealed all at once or only during the month of Ramadan but rather a little at a time throughout prophet Muhammad’s ministry.

وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلًا

And [it is] a Qur’an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively. (17:106)

Based on the facts about Laylatul-Qadr described above, we see that the Quran never tells people to seek the Night of Decree (Laylatul Qadr). The revelation of the Quran began on the Night of Decree (Laylatul Qadr) and the rest of the Quran was revealed throughout the remainder of Muhammad’s life.

Lastly, the purpose of fasting in the month of Ramadhan is to guard against evil and learn self-restraint (Arabic: tattaqun) as described in verse 2:183.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may learn self-restraint / guard against evil – (2:183)

Most Muslims Start & End Fasting At the Wrong Time

Do we begin fasting at the time of fajr or some time afterwards?

Many Muslims believe that fasting begins when it’s time for fajr prayer. However, careful analysis would prove that fasting begins some time after when fajr prayer begins.

The Quran in verse 2:187 indicates that fasting begins when “the white thread of dawn appears to you distinct from its black thread.”

وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ

… And eat and drink until the white thread of dawn becomes distinct to you from its black thread. …(2:187)

In order to determine when fasting should begin, we need to understand a few concepts.

Fajr Prayer Period

Fajr is an Arabic word that means dawn. Therefore, the fajr prayer means the dawn prayer which means the fajr prayer time period is from the beginning of dawn until the end of dawn.

What is dawn?

By definition, dawn begins when the sun starts to lighten the sky and ends when the sunrise begins. Scientifically, there are 3 stages of dawn:

Astronomical Dawn
Astronomical Dawn is when the geometric center of the Sun’s disk is 18 degrees below the horizon. At this point, twilight is so faint that it is generally indistinguishable from night, especially in areas with light pollution.
Nautical Dawn / First Light
Nautical dawn is when the geometric center of the Sun’s disk reaches an angle of 12 degrees below the horizon. The sunlight reflected by the atmosphere is now generally sufficient to distinguish the sky from land or water in clear weather conditions. This is also called “first light” because it’s the first point of dawn when the sun’s light (not the sun itself) is noticeable to the human eye.
Civil Dawn
Civil dawn is when the geometric center of the Sun’s disc is 6° below the horizon.

Sunrise

Sunrise is when the geometric center of the Sun’s disk is at the horizon.

Beginning of fajr prayer time period

Muslims usually take astronomical dawn to be the beginning of the fajr prayer time period even though the sky is still dark to the human eye and light is only visible in certain conditions and possibly using scientific equipment.

Beginning of fasting

Since verse 2:187 indicates that fasting begins at the point when sunlight first becomes visible to the human eye, then based on the stages of dawn described above, the beginning of fasting would be at the beginning of the nautical dawn stage, aka “first light”.

Conclusion

Since Muslims consider the fajr prayer to begin at astronomical dawn and since we have just proven that the beginning of fasting begins at nautical dawn (first light), then fasting begins some time after the fajr prayer. In order to determine when nautical dawn or first light occurs in your area, you can visit https://www.timeanddate.com/astronomy/dawn.html

Do we end fasting at the time of maghrib (sunset) or night (layl)?

Many Muslims believe that the time to break their fast in Ramadan is at Maghrib (sunset). However, the Quran makes it very clear that you must fast till night time (layl) which is as soon as there is no more sunlight in the sky, not when the sun is setting and it’s still bright outside. This is proven in verse 2:187.

وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ

…and eat and drink, until the white thread of dawn appears to you distinct from its black thread. Then complete the fast till the night (Arabic: layl)… (2:187)

At no place in the Quran is ‘layl’ (night) the same thing as sunset.

What is sunset?

The description of “sunset” is clearly defined when we look at the following verse:

حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ

Until, when he reached the setting of the sun (Arabic: Maghriba-l-shams) … (18:86)

The word ‘maghriba’ comes from its root word ‘Ghurub’ (G-R-B) which means to retire, to depart, to be hidden from view or to be absent. Used along with ‘shams’ (sun) it refers to sunset, or the west which is clearly the setting place of the sun.

Verse 2:187 does not instruct people to fast until the ‘ghurub’ of the ‘shams’ (setting of the sun). Rather, it informs people to fast till ‘layl’ (night).

In verse 20:130 and 50:39, we see another reference to “ghurub” which clearly indicate the setting of the sun, aka “sunset”.

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا

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; … (20:130)

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ

So be patient, [O Muhammad], over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting, (50:39)

As you can see, the term “ghurub” which means “sunset” is well known in the Quran. If God wanted people to end their fast at sunset, He could have just used the word “ghurub” but He didn’t. Instead, God wanted people to end their fast at night which is why He used the word “layl”.

Following are some dictionary definitions of “ghurub”.

OMAR, A M, Dictionary of the Holy Quran, Arabic Words – English Meanings, Noor Foundation – International Inc, First Edition May 24, 2003, Reprint used February 26 2010, Page 400

LANE. E.W, Edward Lanes Lexicon, Williams and Norgate 1863; Librairie du Liban Beirut-Lebanon 1968, Volume 3, Page 971

What is “layl” (night)

Layl (night) is when there is no more noticeable sunlight in the sky. In other words, it is when twilight has ended and the sky is dark.

In verse 91:1-4, we see that “layl” or night is when both the sun and its light can no longer be seen.

وَالشَّمْسِ وَضُحَاهَا وَالْقَمَرِ إِذَا تَلَاهَاوَالنَّهَارِ إِذَا جَلَّاهَا وَاللَّيْلِ إِذَا يَغْشَاهَا

By the Sun and its brightness (splendour, brightness, brilliance – duha) and the moon when it follows it and the day (Arabic: nahar) when it displays it (sun’s glory) and the night (Arabic: layl) when it covers / conceals it. (18:86)

If the sun is below the horizon and hidden from view but sunlight is still seen in the sky, that’s still sunset (ghurub) and not layl (night).

In verse 10:067 we see proof that daytime (nahar) is contrasted with nighttime (layl) in that daytime is when you can see things / things are visible.

هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا

It is He who made for you the night to rest therein and the day, giving sight. (18:86)

Obviously, at sunset or maghrib time, you can still see things outside because there’s still plenty of sunlight in the sky. That’s because it isn’t nighttime (layl) yet.

Following are some verses that reference the word “layl” which clearly indicate it to mean nighttime and not sunset.

وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا

And it is He who has made the night for you as clothing and sleep [a means for] rest and has made the day a resurrection. (25:47)

وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا قُرًى ظَاهِرَةً وَقَدَّرْنَا فِيهَا السَّيْرَ ۖ سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ

And We made between them and the towns which We had blessed, towns easy to be seen, and We made stages of journey between them easy, (saying): Travel in them safely both by night (Arabic: layliya) and day. (34:18)

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ

Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two-thirds of the night or half of it or a third of it, and [so do] a group of those with you. … (73/20)

It would be hard to believe that the reference to the word “layl” in the above verses means sunset.

In verse 79:29, we see one more reference to “layl” which indicates that it is when there is darkness as opposed to brightness.

وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا

And He darkened its night and extracted its brightness. (79:29)

When does layl (night) begin?

The Quran refers to certain periods of nighttime as being totally dark. For example, ‘al-layli muzliman’ (10:27) or ‘ghasaq al-layl’ (17:78). The Quran in verse 12:16 also refers to “night” as “isha” to describe the night prayer (salaat al-isha). However, the Quran doesn’t use any of these terms to describe the time at which to end fasting. Therefore, it would be reasonable to understand the beginning of night to be the end of sunset when there is no more light in the sky.

Twilight

The twilight phases in the morning are often called dawn, while the twilight phases in the evening are referred to as dusk. However, unlike the term twilight, which describes a time span, the terms dawn and dusk refer to moments during the transitions between day and night.

Civil dawn is the moment when the geometric center of the Sun is 6 degrees below the horizon in the morning. It is preceded by nautical twilight.

Similarly, civil dusk is the instant when the geometric center of the Sun is 6 degrees below the horizon in the evening. It marks the beginning of nautical twilight.

Following is an example of the different parts of a day (and night) for San Francisco on June 5, 2017.

Black is nighttime, light blue is daytime. The darker blue shadings represent the twilight phases during dawn (left) and dusk (right).

As you can see, sunset / dusk / ghurub begins at 8:28 PM. This is also the beginning of civil twilight and corresponds to the time when Muslims pray Maghrib. However, you’ll notice that when you step outside at Maghrib, there’s still plenty of sunlight in the sky. Obviously, this is not night (layl). Complete night (total darkness), in this example, begins at 10:21 PM. The beginning of night should, therefore, at least, be at the end of civil twilight which, in this example, is at 8:59 PM. According to Weather Underground (https://www.wunderground.com/), last light is at 8:59 PM. If you step outside at this time, you’ll notice that the sky is dark. Therefore, it is reasonable to take the beginning of “layl” (night) to be at the end of civil twilight.

You can also use the Golden Hour app. The screenshot of Golden Hour below shows last light (beginning of night) in Hayward, CA, USA on Dec 27, 2021 to be at 5:26 PM.

Most Muslims Are Wrong About Various Aspects of Prayer

Do we have to pray in Arabic?

Most Muslims believe that praying must be done in Arabic. However, the Quran does not require prayer to be done only in Arabic. As a matter of fact, the Quran requires that you understand what you are saying when you are praying. If you don’t speak Arabic, you would likely not understand what you are saying, in which case you should probably pray in a language that you understand. Sadly, many, if not most, Muslims today continue to pray in Arabic yet have only a vague idea as to the meaning of the Arabic sounds they make. Many Muslims who were raised Muslim were taught to memorize the Arabic words that they utter during prayer. By the time they are adults, or even before then, they could recite the Arabic words without even thinking much or at all. Arguably, if you don’t understand the meaning of the words you utter during prayer, you will likely lose focus and your mind will wander off to think about anything but God. Consequently, it would be understandable to see why some people would lose interest in praying or feel that it is futile as they don’t feel any connection with God or feel they are even communicating with God.

Variations in language and color

In verse 30:22, we see that God created man having different languages and colors.

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْعَالِمِينَ

And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge. (30:22)

And since God is fair and just, it wouldn’t make sense that God would make any particular group or groups of people at an advantage or disadvantage, whether due to native language or for any other reason.

Different Messengers, Different Languages

Verse 14:4 proves that the messengers of God all spoke the language of their respective communities.

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ اللَّهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ

And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise. (14:4)

There are many verses in the Quran that prove that many of the prophets before Muhammad prayed. That being the case, what language did prophets Moses and Jesus pray in knowing that they did not speak Arabic. What about all of the other prophets and messengers such as Saleh, Hud, Lot, Abraham, Ishmael, Isaac, David, Solomon? They most likely did not all speak Arabic.

In verse 42:7, we see the Quran was revealed in Arabic to Muhammad, an Arabic-speaking person, to warn the Arabic-speaking people in his community.

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ

And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze. (42:7)

Though the Quran is meant for all of humanity, the Quran was revealed in Arabic so that the immediate community who spoke Arabic would understand it. Obviously, if the Quran was to be given to someone in Japan, it would need to be translated into Japanese.

The primordial testimony

In verse 7:172, we see that when God creates everyone (the Children of Adam), God asks each one of us if He is our Lord. In response, each one of us responds by saying, “Yes, we testify” that God is our Lord.

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ

And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the Day of Resurrection, “Indeed, we were of this unaware.” (7:172)

Since we testified to God upon our creation, likely before we even had a chance to open our eyes, what language, then, did we speak to God in?

God understands all languages

Verse 17:44 indicates that everything in existence declares God’s glory and praises Him even though we humans don’t understand how other creatures do it. Nevertheless, the verse proves that God understands all languages.

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [ God ] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving. (17:44)

In verse 21:79 we see that mountains, birds and prophet David praised God yet neither did prophet David nor do birds or mountains speak Arabic.

فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ

And We gave understanding of the case to Solomon, and to each [of them] We gave judgment and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that]. (21:79)

Don’t pray until / unless you understand what you are saying

In verse 4:43, God instructs us to not pray until we understand what we are saying during prayer.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ

O you who have believed, do not approach prayer with a mind befogged (Arabic: sukara) until you know what you are saying … (4:43)

The Arabic word “sukara” in the verse above is usually translated as drunken intoxication as that is the popular meaning of the word. However, like many other words, “sukara” has other meanings, and in the context of this verse, it most likely means a state of mind devoid of clarity whether due to anger, distraction, or anything else. The specific word for “intoxication / drink” is “khamr” as used in verse 5:90. Since “khamr” is not the word used in verse 7:172 above, then the meaning of the phrase “until you know what you are saying” is not about getting over a hangover but rather about literally understanding the meaning of the words you say during prayer.

Based on the correct understanding of verse 7:172 just explained, it would appear that most Muslims are violating this verse since they simply don’t understand the meaning of the words they utter during prayer.

Are you supposed to pray quietly?

Most Muslims pray quietly. However, according to verse 17:110, you’re supposed to pray with a moderate volume.

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا

Say, “Call upon Allah or call upon the Most Merciful. Whichever [name] you call – to Him belong the best names.” And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way. (17:110)

Can you shorten your prayer while on vacation?

Some Muslims believe that if they are traveling, e.g. on vacation, they can shorten their 4 rakaah prayers to 2 rakaahs. However, the Quran makes it clear that that option is only available if you are in danger, e.g. if an enemy can attack you.

In verse 4:101, if one reads the complete verse and not just the first part of it, we clearly see that the shortening of prayers is only allowed if you are in danger or fear on a journey.

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُّبِينًا

And when you travel throughout the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy. (4:101)

Can we mention Muhammad or anyone else during prayer?

Many Muslims recite the tashahhud and salawaat al-nabi during prayer. However, the Quran in verse 72:18 and 20:14 make it clear that

Prayer is for God alone
No one should be invoked with God during prayer

إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي

Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance. (20:14)

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

And [He revealed] that the masjids are for Allah, so do not invoke with Allah anyone. (72:18)

Therefore, prayer should not mention Muhammad, Abraham or anyone else since prayer is supposed to be exclusively for God.

According to verse 33:56, God asks believers to send blessings on Muhammad.

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

Indeed, God confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ God to confer] blessing upon him and ask [ Allah to grant him] peace. (33:56)

However, it doesn’t say you must do it during prayer which, according to verse 20:14, is reserved for God. If one wants to ask God to bless Muhammad and Abraham or make a statement of testimony as to their belief that Muhammad is a messenger of God, they can do that after the prayer. To prevent violating the requirements of prayer as stated in the two verses above, one should only mention God and focus on worshipping Him and not mix the statements uttered with anything besides worshipping God. Furthermore, it is clear from the Quran that many people such as Abraham, Moses, Jesus, and many more, prayed before Muhammad’s time. Since Muhammad didn’t exist yet, they couldn’t have prayed and mentioned Muhammad’s name. Therefore, adding Muhammad’s name during prayer must have been an addition which, unfortunately, violates the Quran.

Can Muhammad or other people’s names be displayed in mosques?

Most mosques throughout the world have Arabic calligraphy written on their walls. They also often emphasize two names in particular: Allah (God) and Muhammad. Most people seem to think this is acceptable. However, verse 72:18 makes it very clear that mosques are for God and that we must not invoke anyone besides God in them.

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

And [He revealed] that the masjids are for Allah, so do not invoke with Allah anyone. (72:18)

It is clear that Muhammad is not the only messenger of God. Furthermore, verse 2:285 forbids us from differentiating between the messengers of God.

… الرَّسُولُ … وَالْمُؤْمِنُونَ … لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ …

The Messenger … and the believers …, [saying], “We make no distinction between any of His (God’s) messengers.” … (2:285)

Therefore, we must treat all messengers as equal. To mention Muhammad’s name in mosques is somewhat a violation of verse 72:18 and to do so without mentioning the other messengers is a violation of 2:285. Therefore, any name besides God’s name should probably not be displayed in mosques.

Muslims Don’t Need to Perform Ablution (Wudhu) Before Touching the Quran

Many Muslims believe that they must perform ablution (wudu) or be in a “purified” state, e.g. not be menstruating, in order to touch the Quran. However, the Quran never mentions this requirement. Muslims often cite verses 56:77-79 as proof of the requirement to be pure in order to touch the Quran.

إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

Indeed, it is a noble Qur’an, in a book well-protected; None touch it except the purified. (56:77-79)

Statement vs command

The first issue is that many Muslims think that the statement “none touch it except the purified” is a command. Everywhere else in the Quran God gives commands by telling people to either do this or don’t do that. As you can see, the statement “none touch it except the purified” is not a command but rather a statement of fact.

What book is well-protected?

Many people assume that the book that is well-protected mentioned in verse 56:78 above is the Quran. If that were true, then the subsequent verse (56:79) would be invalid since anyone who is impure, however one wants to define impure, could obviously touch a Quran while they are impure. Therefore, the book that is well-protected can’t be the Quran.

In order to determine what book is well-protected, we must examine all verses in the Quran which deal with this subject.

Umm Al-Kitaab (Mother of the Book)

In verses 13:39 and 43:2-4, we find the mention of a book called Umm Al-Kitaab (Mother of the Book).

يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِندَهُ أُمُّ الْكِتَابِ

Allah eliminates what He wills or confirms, and with Him is the Mother of the Book. (13:39)

وَالْكِتَابِ الْمُبِينِ إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ

By the clear Book, Indeed, We have made it an Arabic Qur’an that you might understand. And indeed it is, in the Mother of the Book with Us, exalted and full of wisdom. (43:2-4)

From the above verses, we find proof that there is a master book called “The Mother of the Book” which is in the presence of God and that the Quran is in it.

Luh-e-Mahfuz / Guarded / Protected Tablet

In verses 85:21-22, we see mention of a protected tablet (Luh-e Mahfuuz).

بَلْ هُوَ قُرْآنٌ مَّجِيدٌ فِي لَوْحٍ مَّحْفُوظٍ

But this is an honored Qur’an. [Inscribed] in a guarded tablet. (85:21-22)

Based on these verses, it becomes clear that there is another book or tablet which serves as a master source that is with God and cannot be corrupted. All messages and scriptures have emanated from this master book.

Correct meaning of 56:77-79

Now that we know about the mother of the book and that the Quran came from it, if we revisit verses 56:77-79, we find that the book that is well-protected that only the “purified” can touch must mean the Mother of the Book that is with God Himself.

إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

Indeed, it is a noble Qur’an, in a book (a separate book called the Mother Book or Guarded Tablet) well-protected; None touch it except the purified. (56:77-79)

Isn’t the Quran also protected?

Using verse 15:9, many Muslims believe that the Quran is well-protected.

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Indeed, it is We who sent down the reminder (Arabic: dhikr) and indeed, We will be its guardian (Arabic: haafizhun). (15:9)

Some Quran translations translated the word “dhikr” as “Quran” when it actually means “reminder.” ‘Dhikr’ in Arabic means to remember, to recollect, to remind, to preserve something in memory. Therefore, this verse states that the “remembrance” of the Quran will be protected. This is understandable as we know that the Quran has always been memorized in its oral transmission. Though there are slight differences between Hafs and Warsh transmissions of the Quran, the differences are insignificant with regard to the message of the Quran. The Quran was never revealed as a physical book but rather as an oral narration that was later written down. In verse 36:69, we see proof that the Quran was not only recited from memory at the time of the prophet as a reminder (dhikr) but its physical form as a written book also existed at the same time.

وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ

And We did not give Prophet Muhammad knowledge of poetry, nor is it befitting for him. It is not but a reminder (Arabic: dhikr) and a clear Qur’an. (36:69)

Conclusion

Based on the above analysis, we see proof that verses 56:77-79 do not mean that one must perform ablution or not be menstruating in order to touch the Quran. Likewise, there is no other verse in the Quran that requires purity in order to touch the Quran.

What is God’s Name – A Quranic Analysis

God’s name

“Allah” is not the universal name of God. “Allah” is a word in Arabic that means “God.” Therefore, Arabic-speaking Jews and Christians also call God “Allah.” For example, they would say “Insha Allah” which means “God willing” even though they are Jewish or Christian. The Quran refers to God as “Allah” because the Quran is in Arabic. Logically, therefore, if the Quran were revealed in English, Allah would be called “God” and if the Quran were revealed in Indonesian, Allah would be called “Tuhan”, which is simply the Indonesian translation of the word “Allah.” However, translators of the Quran, for some reason, only translate all other Arabic words in the Quran and not the word “Allah”.

El, Yahweh, Allah

Prophets Abraham, Isaac, and Jacob knew God as “El”. Prophet Moses knew God as “Yahweh”. Prophet Muhammad knew God as “Allah”

“And God spoke to Moses and said to him, I am the Lord (Hebrew: Yahweh) and I appeared to Abraham, to Isaac and to Jacob as God Almighty (Hebrew: ‘El Shaddai’) but I was not known to them by my name ‘Yahweh'” (Exodus 6.2-3)

You can call God by any good name

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ

“Say: “Call upon Allah, or call upon Rahman: by whatever name you call upon Him, (it is well): for to Him belong the most beautiful names. ….” (17:110 part)

Conclusion

God’s name is ALL good names. So, if you are speaking a language other than Arabic, you don’t have to refer to God as Allah. You can just say whatever the translation of the word “God” is in the language you are speaking.

What happens when a will doesn’t exist and Quranic distribution shares don’t add up to 100%?

Are the Quranic distribution percentages fair?

With a will, is there a limit to how much you can distribute?

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Chapter 1: Al Fatihah – The Opening

Chapter 2: Al Baqarah – The Cow

Chapter 3: Al Imran – The Family of Imran

Chapter 4: An-Nisa’ – The Women

Chapter 5: Al-Ma’idah – The Table

Chapter 6: Al-An’am – The Cattle

Chapter 7: Al-Araf – The Heights

Chapter 8: Al-Anfal – The Spoils

Chapter 9: At-Tawbah – The Repentance

Chapter 10: Yunus – Jonah

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