Abdullah Yahya - Page 34

Muslims Are Not Allowed To Force Others To Practice Islam. So Why Do Muslims & Islamic Governments Keep Doing It?

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).

قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ

Say, “With Allah is the far-reaching argument. If He had willed, He would have guided you all.” (6:149)

وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ

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”.

وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ

And it is not for a soul to believe except by permission of Allah, and He will place defilement upon those who will not use reason. (10:100)

Prophet Muhammad was told not to grieve / feel sorry for the disbelievers.

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.

وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

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.

إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا

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.

كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

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.

إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُولَٰئِكَ هُمُ الضَّالُّونَ

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.

قُلْ يَا أَيُّهَا الْكَافِرُونَ لَا أَعْبُدُ مَا تَعْبُدُونَ وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ لَكُمْ دِينُكُمْ وَلِيَ دِينِ

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)

If You Are a Sunni or Shia Muslim, Then You’ve Violated Islamic Law

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

Sunni (e.g. Hanafi, Hanbali, Maliki, Shafi, Barelvi, Wahabi, Deobandi)
Shia (e.g. Twelver, Ismaili, Jafri, Zaidiyya, Khwarij)
Sufi (e.g. Chishti, Naqshbandi, Mawlawi, Qariyyah)
Alawi
Druze
Salafi
Etc

According to verse 6:159, dividing into or joining religious sects is forbidden.

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ

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.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا…

And hold firmly to the rope of Allah all together and do not become divided. … (3:103)

According to verse 41:133, the only acceptable label is “I am of those who submit to the one God, i.e. Muslim”)

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ

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]

Contrary to Extremist Belief, Muslims Are Allowed To Sing and Listen to Music

Many Muslims believe that they are not allowed to listen to music and sing. However,

there is no such law in the Quran
this belief originates from the hadith which is not God’s law
God forbids judging by anything other than the Quran (6:114, 45:6, 68:36-38)
God forbids inventing false laws in the name of God (5:87, 16:116)
Whoever judges by other than the Quran is a disbeliever (kafir) (5:44)

Prophet David was given the Psalms (Zabur) which consists of 150 hymns or songs including lamentations, songs of thanksgiving, hymns of praise, wisdom psalms, royal psalms, and others of mixed composition.

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا

Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Zabur (book of Psalms). (4:163)

It is well attested within Jewish tradition, that the psalms were sung in front of the Tabernacle and subsequently in the reign of Prophet Solomon (pbuh), they were sung from the steps of the Temple when it was completed.

According to verse 34:10, the mountain and birds sang in an echoed manner (Arabic: awwibi).

وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا ۖ يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ ۖ وَأَلَنَّا لَهُ الْحَدِيدَ

And We certainly gave David from Us bounty. [We said], “O mountains, repeat / echo [Our] praises with him, and the birds [as well].” And We made pliable for him iron, (34:10)

According to verse 21:79, the mountains and birds praised God in a raised voice (Arabic: yusabbihna) along with David.

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 celebrate Our praise, along with David and [also] the birds. And We were doing [that]. (21:79)

Although the chanting of the Psalms of prophet David was sung to glorify God, this still doesn’t imply any prohibition on any other type of music or singing. Of course, keeping with the spirit of the Quran, one would understandably agree that listening or singing music that is indecent should be considered inappropriate and unacceptable. However, this does not equate to prohibiting all music or singing.

Muslims Are Allowed To Have Statues and Photos of People in Their Homes

Many Muslims believe that having statues or images of living creatures is forbidden. However, there is no such law in the Quran as long as you don’t worship them.

Worshipping statues is forbidden

In verses 21:51-52, we see proof that specifically worshipping statues is forbidden.

وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَالِمِينَ

And We had certainly given Abraham his sound judgement before, and We were of him well-Knowing. (21:51)

إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ

When he said to his father and his people, “What are these statues to which you are devoted?” (21:52)

God allowed prophet Solomon to make statues

The word for statues used in the verse above is “tamatheel” (singular: timthaal). This word is also used in 34:13 which describes prophet Soloman instructing his jinn to make statues, among other things.

يَعْمَلُونَ لَهُ مَا يَشَاءُ مِن مَّحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَّاسِيَاتٍ ۚ اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ

They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], “Work, O family of David, in gratitude.” And few of My servants are grateful. (21:51)

If making or having statues was forbidden, why would a prophet of God (Solomon) allow it as described in the Quran? Since the Quran is from God, then God must allow the making and having of statues.

It should be clear from the two examples above that it isn’t the making or keeping of statues that is forbidden but rather what the statues are used for.

Same religion, different prophets

Some Muslims may argue that having statues was allowed during the time of some prophets but not allowed in others such as the time of prophet Muhammad. This argument is unsupportable since, again, there is no mention in the Quran that statues are forbidden. Furthermore, we know from verse 42:13 that the same religion was inspired in all the prophets.

شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ

He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus … (42:13)

We also know from verse 41:43 that nothing was said to Prophet Muhammad (pbuh) that was not said to the Prophets before him.

مَّا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ ۚ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ

Nothing is said to you, [O Muhammad], except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty. (41:43)

Don’t prohibit what is lawful

Additionally, in verse 5:87 we are prohibited from making unlawful something which God has made lawful.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors. (5:87)

Dogs Aren’t Impure. Muslims Are Allowed to Have Pet Dogs.

Many Muslims believe that dogs are impure and cannot be taken as pets. However, there is no such law in the Quran. On the contrary, there is actually much evidence to indicate that dogs can be had.

The cave sleepers and the dog

In chapter 18 (surah kahf) of the Quran, there is a story of the cave sleepers who had a dog with them. They were not out hunting but rather fleeing religious persecution (18:20). They all slept for hundreds of years. Not only did God keep the sleepers safe, He also kept the dog safe allowing it to stretch its paws over that long period of time (18:18). These sleepers were righteous and guided people (18:13). If dogs were forbidden and impure, why did God tell this story of righteous people who had a dog sleep with them?

Hunting dog

In verse 5:4, God says that we can eat what our hunting dogs catch.

يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۙ وَمَا عَلَّمْتُم مِّنَ الْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ ۖ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ

They ask you, [O Muhammad], 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 dogs 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)

The word “hunting dog” in Arabic is “mukallibiin”. Unfortunately, many translators of the Quran translate this word as one of hunting animals, beasts, birds of prey, hunting creatures, falcons, and predatory animals. The word “mukallibiin” clearly comes from the word “kalb” which Arabic speakers all know to mean “dog”. According to the Edward Lanes Lexicon, the word “mukallibiin” means “a dog trained and accustomed to hunting”.

Muslims Are Allowed to Pay Interest, e.g. on a Car or Home Loan

Many Muslims believe the law regarding interest applies to both people who charge interest and pay interest. However, the Quran makes it clear that what is forbidden is only the charging of interest or usury.

Definition of Riba

To understand the meaning of riba, Verses 2:278-279 give us a good understanding of what riba is.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ

O you who have believed, fear Allah and give up what remains of interest (Arabic: baqiya min riba), if you should be believers. (2:278)

فَإِن لَّمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ

And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your capital sums (Arabic: amwaalikum) – [thus] you do no wrong, nor are you wronged. (2:279)

The Arabic word “amwaalikum” means “your capital sums”. In most cases, this means your original or principal amount of money that you lend someone. If you charge someone interest, then you will receive your original loan amount + interest. Mathematically, the equation would read

Original Loan Amount + Interest = Total

The verses above instruct people to give up what remains of interest and to repent and if they do so, they can keep their capital sums or the original money they lent to someone.

Trade vs Usury

Making a profit from trade is different from making a profit from usury. According to verse 2:275, trade is allowed but usury is not.

الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ۖ وَمَنْ عَادَ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

Those who consume usury will not stand except as stand one whom the Satan has confounded by his touch. That is because they say: “Trade is like usury,” but God has permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for God (to judge); but those who repeat (the offence) are companions of the Fire: They will abide therein. (2:275)

Example of trade

If you buy a product for x and sell it for x + 10 (profit), then that is trade.

Example of riba

If you lend someone 5 apples and one month later expect 7 apples in return, then the excess of 2 apples constitutes riba.

If you or a bank loans some money to someone with an interest rate (beyond currency inflation), then the profit from interest constitutes riba.

Capital sums

According to verse 2:279, a creditor is entitled to their capital back. Therefore, if the commodity lent is money, then it’s reasonable to expect the creditor to receive capital plus inflation since the value of money changes over time.

Exorbitant interest

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُّضَاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful. (3:130)

Some people may use verse 3:130 to define usury as exorbitant interest. However, this verse merely indicates that usury, excessive or not, is forbidden. It is verses 2:278-279 which provide a suitable definition for riba.

Paying interest

There is no prohibition against paying interest. The prohibition is strictly and specifically limited to receiving interest.

Prophet Muhammad Was Not Illiterate. He Could Read and Write.

Many Muslims believe that Prophet Muhammad was illiterate and could not read and write. However, there is strong evidence in the Quran that indicates that he was literate. Many people take verse 7:157 as proof that Muhammad was illiterate because they think the word “ummi” means illiterate.

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ

Those who follow the Messenger, the illiterate (ummi) prophet … (7:157 part)

Definition of “Ummi”

However, according to Edward Lanes Lexicon, the classical Arabic term ‘Ummi’ refers to a gentile or someone who is not familiar with the Law of Prophet Moses. It is not necessarily someone who is illiterate.

Definition of “Gentile”

The term Gentile is of Latin origin and from the word ‘Gentilis’ which means to be associated with or being part of a particular tribe or clan. It refers to non-Israelite tribes and is used to refer to non-Jews.

Today, the primary meaning of gentile still remains as someone who is a “non-Jew” and is not a reader of the Torah or has any Jewish origins.

Non-Jews can be “ummi”

One does not have to be a non-Jew in order to not know the Law of Moses. In verse 2:78 we see proof that even some Jews were “ummi” as they did not know their own scripture.

وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ

And among them (Jews) are “ummi” ones who do not know the Scripture except in wishful thinking, but they are only assuming. (2:78)

“Ummi” cannot mean illiterate

If we translate the word ‘Ummi’ to mean ‘Illiterate’ (Cannot read and write), the following Quranic verse would make no sense.

فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوا ۖ وَّإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ

So if they argue with you, say, “I have submitted myself to Allah [in Islam], and [so have] those who follow me.” And say to those who were given the Scripture and [to] the “ummi”, “Have you submitted yourselves?” And if they submit [in Islam], they are rightly guided; but if they turn away – then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants. (3:20)

In the verse above, God is commanding Prophet Muhammad (pbuh) to proclaim the message to the Jews and Christians (recipients) of the previous scriptures and the ‘Ummis’. If one renders ‘Ummi’ here as ‘Illiterate’ then the verse becomes nonsensical as it appears God is asking the Prophet to proclaim the message to those of the previous scriptures and the illiterates. This rendering would unnecessarily exclude those who could read and write but would have not received the scripture.

In another example, if we try to assume “ummi” to mean “illiterate”, then the following verse would erroneously imply that God raised a messenger only amongst people who could not read and write. That obviously makes no sense at all.

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

It is He who has sent among the “ummi” a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom – although they were before in clear error – (62:2)

In another example, if we try to assume “ummi” to mean “illiterate”, then the following verse would mean that some from the People of the Book said that they had no accountability to illiterate people. Once again, that makes no sense at all.

وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ

And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a [single] silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, “There is no blame / duty / accountability upon us concerning the ‘ummi’.” And they speak untruth about Allah while they know [it]. (3:75)

Muhammad was an “ummi” (didn’t know / read any prior scripture)

If we take the word “ummi” to mean anyone who didn’t know about or read scriptures prior to the Quran, then verses 42:52 and 29:48 prove that Muhammad was one of them.

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

And thus We have revealed to you an inspiration of Our command. You did not know what is the Book (prior scripture) or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path – (42:52)

وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَّارْتَابَ الْمُبْطِلُونَ

And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise, the falsifiers would have had [cause for] doubt. (29:48)

Note:

The reference to not being able to ‘write it with your right hand’ is not a reference to the Quran. This is clearly a reference to the previous scriptures which is deduced by context. The verse informs the reader that the Prophet Muhammad (pbuh) was neither a reader nor writer of the previous scriptures and hence had no knowledge of its contents, begging the question, so where did he get his knowledge from? This verse also suggests that, contrary to popular belief, the prophet had the ability to both read and write.

Ability to read and write

If the Prophet could not read or write, why would a statement informing people that he did not read or write anything of the ‘previous scriptures’ be stated? Similarly, in English, if one makes a statement that X did not read book Y specifically, its shows the ability of X to actually read, the only exception being in this context, of course, that book Y was not read by X.

No expectation of prophethood

In verse 28:86, we see that the prophet didn’t even expect that he’d become a prophet.

وَمَا كُنتَ تَرْجُو أَن يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِّن رَّبِّكَ ۖ فَلَا تَكُونَنَّ ظَهِيرًا لِّلْكَافِرِينَ

And you were not expecting that the Book would be conveyed to you, but [it is] a mercy from your Lord. So do not be an assistant to the disbelievers. (28:86)

Additional proof Muhammad was not illiterate

In verse 25:5, we see that disbelievers accused the Prophet of writing down the scripture with his own hands.

وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا

And they say, “Legends of the former peoples which he has written down (Arabic: ik’tatabaha), and they are dictated to him morning and afternoon.” (25:5)

The Arabic gives us the root of the term ‘iktatabaha’ as K-T-B.

Kaf-Ta-Ba = he wrote it, prescribed, appointed, ordained, to dictate it, judged, decreed, drew, brought together, collected, conjoined, a thing in which or on which one writes, record, registered writ.

iktataba is the perfect active verbal form of kataba

Therefore the verb means that either the Prophet had the Quran written down or he himself wrote it down.

Source: Edward Lanes Lexicon

If the intention was to imply that he ’caused others to write it’ or ‘had it dictated’, it would arguably have been better to use the word ‘aktaba’.

Source: Edward Lanes Lexicon

However, since the word used was ‘iktataba’, then it is most likely referring to the fact that the Prophet himself wrote the Quran which means he was not illiterate.

Sources that suggest Muhammad was illiterate

Muslims seem to believe that Muhammad was illiterate based on some hadith. Ironically, the hadith themselves also indicate that Muhammad could write as proven in the following “sahih” hadith.

Narrated Yazid ibn Abdullah:… We then asked: Who wrote this document for you? He replied: The Messenger of Allah (ﷺ).
Grade : Sahih in chain (Al-Albani)
Reference : Sunan Abi Dawud 2999
In-book reference : Book 20, Hadith 72
English translation : Book 19, Hadith 2993
https://sunnah.com/abudawud/20/72

Jesus is Dead & He Ain’t Comin’ Back – A Quranic Analysis

Some people think that Jesus is dead. Others think that he is alive on earth or in Heaven or Paradise and that he will return. Let’s see what God says about this in the Quran. In verse 5:117, we see a statement that God caused Jesus to die and that after Jesus died, God became the witness over Jesus’ people. The dialogue is between God and Jesus and takes place on the Day of Judgment.

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

I (Jesus) did not say anything to them except what you commanded me with: To worship God, my Lord and your Lord, and I was a witness over them as long as I was among them, but when you caused me to die (Arabic: Tawafaytani), you were the watcher over them, and you are witness of all things. (5:117 part)

In verse 3:55, we see proof that God will cause Jesus to die before raising him.

إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

When God said: “O Jesus! Verily, I shall cause you to die (Arabic: Mutawafeeka), and shall exalt you (Arabic: Rafiuka) to Me, and cleanse you of [the presence of] those who are bent on denying the truth; and I shall place those who follow you [far] above those who are bent on denying the truth, to the Day of Resurrection. In the end, to Me you must all return and I shall judge between you with regards to all on which you differed. (3:55 part)

The word “Mutawafeeka” comes from the word “tawaffa” which means “to cause to die”. Here is the definition from the Edward Lanes Lexicon.

This word and its correct meaning is used in many other verses including 16:70, 3:193, 7:126, 47:27, 2:234, 2:240, 2:281, 4:15, 4:97, and 6:61.

The word “Rafiuka” comes from the root word “raffa” which means “to be raised / raised to a high station”. It doesn’t literally mean cause Jesus to be lifted to ascend to Heaven but rather to raise Jesus in rank or status, e.g. exalt him. This expression is also used in verse 19:56-57 where Prophet Idris was also raised to a high station / exalted.

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا وَرَفَعْنَاهُ مَكَانًا عَلِيًّا

”And make mention in the Scripture of Idris. Indeed! he was a saint, a prophet; And We raised him to high station. (Arabic: Rafa’nahu)” (19:56-57)

As a reminder to readers of how many translations of the Quran can be very misleading, following are some translations of part of verse 3:55 above. Apparently, many translators try to avoid saying that Jesus is dead.

Translator	Translation
Sahih International	“O Jesus, indeed I will take you and raise you to Myself …
Pickthall	“O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me…”
Yusuf Ali	“O Jesus! I will take thee and raise thee to Myself…”
Shakir	“O Isa! I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me”
Muhammad Sarwar	He told Jesus, “I will save you from your enemies, raise you to Myself…”
Mohsin Khan	“O ‘Iesa (Jesus)! I will take you and raise you to Myself….”
Farooq-i-Azam Malik	“O Isa (Jesus)! I am going to recall you (from your mission) and raise you up to Myself….”
Ahmed Ali	“O Jesus! I will take you to Myself and exalt you…..”

In verse 5:109, we see proof that no messenger will know what happened on earth after they die. This includes prophet Jesus as he was not specifically excluded.

يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ ۖ قَالُوا لَا عِلْمَ لَنَاإِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ

“One day God will gather the messengers together, and ask: “What was the response you received (from men to your teaching)?” They will say: “We have no knowledge: it is You Who knows in full all that is hidden.” (5:109)

In verses 4:157-158, God says that the Jews did not kill not crucify Jesus and that God raised Jesus to a high station / exalted him.

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا بَل رَّفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

‘And they said (in boast), “Behold, we have slain the Christ Jesus, son of Mary, messenger of God” However, they did not slay him, and neither did they crucify him (Arabic: Salabuhu), but it appeared so to them; and, verily those who hold conflicting views thereon are indeed confused, having no [real] knowledge thereof, and following mere conjecture. For, of a certainty, they did not slay him’ ‘Nay, God exalted him (Arabic: rafa-ahu) to Himself – and God is indeed almighty, wise’ (4:157-158)

However, this verse doesn’t mean that Jesus was raised to a high station while he was alive. If it meant that, then that would contradict verse 3:55. Therefore, this verse just means that the Jews didn’t kill Jesus but rather they killed someone who was made to resemble Jesus.

In we compare verses 19:33 to 19:15, we see that the lifecycle of Prophet Jesus matches that of Prophet Yahya (John). That is that they both were born, died, and will be raised up to life again.

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

“So peace is on me (Prophet Jesus) the day I was born, the day that I die, and the day that I shall be raised up to life (again)”! (19:33)

وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

So Peace on him (Prophet Yahya) the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)

In verses 5:109-115, God tells us about many events related to Prophet Jesus. If Jesus were to come back and return to earth, it would be hard to believe that such an important event would be omitted from the verses above or anywhere else in the Quran.

If we compare verse 3:144 to verse 5:75, we see that Prophet Jesus passed away just like all of the other messengers.

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ

“Muhammad is no more than a messenger: many were the messengers that passed away before him …” (3:144 part)

مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ

Christ the son of Mary was no more than a messenger; many were the messengers that passed away before him … (5:75 part)

In verses 21:7-8, God says to Muhammad that all prophets were humans like him and they all passed away.

وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ

And We sent not before you, [O Muhammad], except men to whom We revealed [the message], so ask the people of the message if you do not know. And We did not make the prophets forms not eating food, nor were they immortal. (21:7-8)

This is reiterated in verse 21:34.

وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ ۖ أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ

And We did not grant to any man before you (Muhammad) eternity [on earth]; so if you die – would they be eternal? (21:34)

To conclude, it should be clear now that Jesus is dead and then he was exalted in rank. Jesus is not alive neither on earth nor in Heaven and he will not come back.

Many Muslims Are Wrong About Getting Help From Others on the Day of Judgment

Many Muslims believe that prophet Muhammad or someone special can help them on the Day of Judgment. However, the Quran makes it clear that no one, including Prophet Muhammad, can intercede and help anyone on that day. This is proven in verses 82:17-19.

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

And what can make you know what is the Day of Recompense? Again, what can make you know what is the Day of Recompense? It is the Day when a soul will not possess for another soul [power to do] a thing; and the command, that Day, is [entirely] with Allah. (82:17-19)

According to verse 46:9, prophet Muhammad doesn’t know what will happen to himself let alone anyone else. His job was just to warn people.

قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُّبِينٌ

Say, “I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner.” (46:9)

According to verses 7:188 and 10:49, prophet Muhammad had no power of good or harm to himself and he had no knowledge of the unseen.

قُل لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ

Say (O Muhammad), “I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe.” (7:188)

قُل لَّا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَاءَ اللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَاءَ أَجَلُهُمْ فَلَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ

Say (O Muhammad), “I possess not for myself any harm or benefit except what Allah should will. For every nation is a [specified] term. When their time has come, then they will not remain behind an hour, nor will they precede [it].” (10:49)

According to verse 39:19, God makes it clear that no one can save anyone else who is in Hell.

أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ أَفَأَنتَ تُنقِذُ مَن فِي النَّارِ

Then, is one who has deserved the decree of punishment [to be guided]? Then, can you save one who is in the Fire? (39:19)

According to verses 2:48 and 2:123, no intercession will be accepted to help anyone on the Day of Judgement.

وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ

And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided. (2:48)

وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنصَرُونَ

And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided. (2:123)

The fact that no intercession will exist is reiterated in 2:254.

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ

O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers – they are the wrongdoers. (2:254)

According to verse 9:80, even if prophet Muhammad asks 70 times for God to forgive someone, God will not forgive.

اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times – never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people.

According to verse 9:113, prophet Muhammad and believers are forbidden from praying for polytheists, even if they were close relatives.

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ

It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire. (9:113)

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)

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