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.
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.
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.
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.
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.
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)
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.
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”.
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.
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.
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.
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.
Many Muslims believe that Prophet Muhammad was illiterate and could not read and write. However, there is strong evidence in the Quran that indicates that he was literate. Many people take verse 7:157 as proof that Muhammad was illiterate because they think the word “ummi” means illiterate.
Those who follow the Messenger, the illiterate (ummi) prophet … (7:157 part)
Definition of “Ummi”
However, according to Edward Lanes Lexicon, the classical Arabic term ‘Ummi’ refers to a gentile or someone who is not familiar with the Law of Prophet Moses. It is not necessarily someone who is illiterate.
Definition of “Gentile”
The term Gentile is of Latin origin and from the word ‘Gentilis’ which means to be associated with or being part of a particular tribe or clan. It refers to non-Israelite tribes and is used to refer to non-Jews.
Today, the primary meaning of gentile still remains as someone who is a “non-Jew” and is not a reader of the Torah or has any Jewish origins.
Non-Jews can be “ummi”
One does not have to be a non-Jew in order to not know the Law of Moses. In verse 2:78 we see proof that even some Jews were “ummi” as they did not know their own scripture.
So if they argue with you, say, “I have submitted myself to Allah [in Islam], and [so have] those who follow me.” And say to those who were given the Scripture and [to] the “ummi”, “Have you submitted yourselves?” And if they submit [in Islam], they are rightly guided; but if they turn away – then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants. (3:20)
In the verse above, God is commanding Prophet Muhammad (pbuh) to proclaim the message to the Jews and Christians (recipients) of the previous scriptures and the ‘Ummis’. If one renders ‘Ummi’ here as ‘Illiterate’ then the verse becomes nonsensical as it appears God is asking the Prophet to proclaim the message to those of the previous scriptures and the illiterates. This rendering would unnecessarily exclude those who could read and write but would have not received the scripture.
In another example, if we try to assume “ummi” to mean “illiterate”, then the following verse would erroneously imply that God raised a messenger only amongst people who could not read and write. That obviously makes no sense at all.
It is He who has sent among the “ummi” a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom – although they were before in clear error – (62:2)
In another example, if we try to assume “ummi” to mean “illiterate”, then the following verse would mean that some from the People of the Book said that they had no accountability to illiterate people. Once again, that makes no sense at all.
And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a [single] silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, “There is no blame / duty / accountability upon us concerning the ‘ummi’.” And they speak untruth about Allah while they know [it]. (3:75)
Muhammad was an “ummi” (didn’t know / read any prior scripture)
If we take the word “ummi” to mean anyone who didn’t know about or read scriptures prior to the Quran, then verses 42:52 and 29:48 prove that Muhammad was one of them.
And thus We have revealed to you an inspiration of Our command. You did not know what is the Book (prior scripture) or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path – (42:52)
And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise, the falsifiers would have had [cause for] doubt. (29:48)
Note:
The reference to not being able to ‘write it with your right hand’ is not a reference to the Quran. This is clearly a reference to the previous scriptures which is deduced by context. The verse informs the reader that the Prophet Muhammad (pbuh) was neither a reader nor writer of the previous scriptures and hence had no knowledge of its contents, begging the question, so where did he get his knowledge from? This verse also suggests that, contrary to popular belief, the prophet had the ability to both read and write.
Ability to read and write
If the Prophet could not read or write, why would a statement informing people that he did not read or write anything of the ‘previous scriptures’ be stated? Similarly, in English, if one makes a statement that X did not read book Y specifically, its shows the ability of X to actually read, the only exception being in this context, of course, that book Y was not read by X.
No expectation of prophethood
In verse 28:86, we see that the prophet didn’t even expect that he’d become a prophet.
And you were not expecting that the Book would be conveyed to you, but [it is] a mercy from your Lord. So do not be an assistant to the disbelievers. (28:86)
Additional proof Muhammad was not illiterate
In verse 25:5, we see that disbelievers accused the Prophet of writing down the scripture with his own hands.
And they say, “Legends of the former peoples which he has written down (Arabic: ik’tatabaha), and they are dictated to him morning and afternoon.” (25:5)
The Arabic gives us the root of the term ‘iktatabaha’ as K-T-B.
Kaf-Ta-Ba = he wrote it, prescribed, appointed, ordained, to dictate it, judged, decreed, drew, brought together, collected, conjoined, a thing in which or on which one writes, record, registered writ.
iktataba is the perfect active verbal form of kataba
Therefore the verb means that either the Prophet had the Quran written down or he himself wrote it down.
Source: Edward Lanes Lexicon
If the intention was to imply that he ’caused others to write it’ or ‘had it dictated’, it would arguably have been better to use the word ‘aktaba’.
Source: Edward Lanes Lexicon
However, since the word used was ‘iktataba’, then it is most likely referring to the fact that the Prophet himself wrote the Quran which means he was not illiterate.
Sources that suggest Muhammad was illiterate
Muslims seem to believe that Muhammad was illiterate based on some hadith. Ironically, the hadith themselves also indicate that Muhammad could write as proven in the following “sahih” hadith.
Narrated Yazid ibn Abdullah:… We then asked: Who wrote this document for you? He replied: The Messenger of Allah (ﷺ).
Grade : Sahih in chain (Al-Albani)
Reference : Sunan Abi Dawud 2999
In-book reference : Book 20, Hadith 72
English translation : Book 19, Hadith 2993
https://sunnah.com/abudawud/20/72
Some 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.
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.
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.
”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.
“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.
‘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.
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.
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)
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 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.
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.
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.
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)
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.
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)
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.
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.
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.
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)
Some Muslims believe that you are not allowed to write a will before dying and that inheritance is strictly based on the percentages specified in the Quran. However, not only is writing a will allowed, it’s even a prescribed duty for all Muslims. This is proven in verse 2:180.
Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest (will) for the parents and near relatives according to what is acceptable / reasonable / fair – a duty upon the righteous. (2:180)
In other words, if you do not make a will, then you violate verse 2:106.
According to verse 5:106, when you make a will, you need two witnesses.
O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest – [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], “We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah . Indeed, we would then be of the sinful.” (5:106)
According to verse 4:7, one must leave a will for parents and near relatives.
For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much – an obligatory share. (4:7)
Some Muslims may argue that Quran chapter 4 (surah Nisaa) abrogates or replaces the requirement to make and follow a will in verse 2:180. However, upon careful analysis, it becomes clear that the inheritance verses in Surah Nisaa only apply after any debts have been paid and the will has been executed. Of course, if no will exists, the specific inheritance percentages specified in Surah Nisaa would apply.
… مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ …
(the distribution stipulated) … after (Arabic: ba’di) any will (Arabic: wasiyyatin) which he has made or any debts … (4:11)
(the distribution stipulated) … after (Arabic: ba’di) any will (Arabic: wasiyyatin) which was made or any debts … (4:12)
Obviously, if the distribution stipulations in chapter 4 were only to be followed, then there would be no point in God requiring everyone to make a will (2:180).
Furthermore, according to verse 2:181, no one has the authority to prevent someone from making a will or to change an existing will.
Then whoever alters the bequest (will) after he has heard it – the sin is only upon those who have altered it. Indeed, God is Hearing and Knowing. (2:181)
However, according to 2:182, if one feels any wrongdoing on the part of the person making the will (testator), then they are allowed to reconcile / correct the issue with the testator.
But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, God is Forgiving and Merciful. (2:182)
Some Muslims get a headache when trying to understand verses 4:11-12 to determine shares of inheritance. If Muslims just followed the Quranic requirement to create a will, then there would be no need to feel guilty or confused when trying to understand verses 4:11-12. Nevertheless, one must keep in mind that a will (wasiyya) should be made with fairness / reasonableness (bil-ma’rufin) in mind. It should not intend to hurt or compromise (ghayra mudarrin – 4:12) other beneficiaries, e.g. by not giving a fair portion to one’s closest relatives.
In the end, only God knows which relatives such as parents or children are nearer to one in benefit.
Your parents or your children – you know not which of them are nearest to you in benefit. (4:11)
Obviously, the benefit of God allowing people to create a will is so that people have the flexibility to adjust shares taking into account certain circumstances that may exist, e.g. if a sole parent has two children and one child is filthy rich and the other is poor, the parent has the authority to give more to the poor child since that child, obviously, would need the money more than the rich kid.
If a will doesn’t exist or if a will leaves a remainder to be divided, then one must follow the distribution stipulations in 4:11-12. I have made a flowchart to help with this matter. It can be found at
What happens when a will doesn’t exist and Quranic distribution shares don’t add up to 100%?
This is a common question asked when people try to divide an inheritance when there is no will. For example, if the deceased has no legal heirs / relatives except for one sister, then the Quran states that the sister gets ½ of the inheritance. So what must be done with the remaining half?
First of all, you should never be in this situation to begin with because the Quran requires that you create a will (2:180) and nowhere in the Quran does it limit what percentage of your wealth can be specified in the will. So, if people just follow the Quran’s mandates, they can make a will accounting for 100% of their wealth and there would be no problems. Of course, debts must be paid first.
Secondly, if for some reason there is no will, which unfortunately seems to happen very often, then in the event the Quranic inheritance distribution shares don’t add up to 100%, then the remainder logically needs to be divided somehow. The Quran does not specify what to do with the remainder. This may be so as to offer flexibility in dividing the remainder to whoever deserves it based on each family’s situation. For example, if the only legal heirs are two sisters and there is no will, then the Quran indicates that the sisters share 2/3 of the inheritance, i.e. each gets 1/3. The remaining 1/3 can be allocated based on the appointed executor(s) judgment keeping in mind verse 2:180 which requires allocation to be fair and appropriate (bil-ma’rufin) and verse 4:12 which requires that allocation not be done with the intention of hurting anyone (ghayra mudarrin). Following are examples of ways the remaining 1/3 can be divided:
if one sister is filthy rich and the other is poor, then logically the poor sister would be more in need of the extra inheritance and therefore may deserve some or all of the remaining 1/3
if there are other relatives or orphans or needy people present during the time of the inheritance distribution, then according to verse 4:8, they should and could get the remaining 1/3
if both sisters are equal financially and there are no other relatives, orphans or needy people present, then the two sisters could divide the remaining 1/3 equally
Obviously, the best person to decide how their inheritance should be distributed would be the person who dies. For that reason, it makes sense that God would require everyone to make a will. Inheritance executors, e.g. probate court judges, probably don’t know how to best distribute any remaining inheritance and they probably don’t want to make decisions regarding someone else’s wealth. Again, that is why it is imperative that everyone make a will, even if that will closely matches the Quranic inheritance distribution stipulations with slight modifications to add up to 100%.
The example above is where the Quranic distribution percentage doesn’t add up to 100%. There’s also the possibility where the percentages add up to over 100%. Consider the following example where a man dies and is survived by his wife, 3 daughters and both parents.
Relative
Share Fraction
Share Percentage
Wife
1/8
12.5%
3 Daughters
2/3
66.7%
Mother
1/6
16.7%
Father
1/6
16.7%
Total
112.5%
In this example, the distribution exceeds 100% by 12.5%. Since that makes no sense, the only logical thing to do is reduce everyone’s percentage proportionally to reach 100%. Again, this would not be an issue if the deceased had just made a will with a 100% distribution. This is exactly what is done in the online Islamic inheritance calculator at
Many people insist that they must follow the Quranic percentages even though verse 2:180 mandates that everyone make a will and distribute their inheritance with fairness and reasonableness. Now, let’s consider a hypothetical situation whereby a man is married to someone for 20 years. His parents have passed away and he has no siblings. The man then divorces his wife and remarries. One day after his 2nd wedding, he dies without having written a will. In this particular case, the Quranic percentages would result in the following distribution:
Relative
Share Fraction
Share Percentage
Ex-wife of 20 years
0
0
Wife of 1 day
1
100%
As you can see, the ex-wife of 20 years gets nothing and the new wife of 1 day gets 100%. This clearly violates verse 2:180 because it’s clearly an unfair and unreasonable distribution considering the duration of the marriages. This is yet another example that shows why it is absolutely necessary, not to mention mandatory, to make a will. Without one, there’s a good chance that inheritance distributions would not be fair.
With a will, is there a limit to how much you can distribute?
Some Muslims will argue that the most you can allocate in a will is 1/3 (33%) of your total assets. This value is nowhere to be found in the Quran. It comes from the hadith. For proof as to why the hadith is invalid, please see my other book titled: Analysis of Validity of Prophet Muhammad’s Hadith – Is It Truly From Muhammad And Valid Islamic Law?
As stated in verse 22:78, God has not made His religion difficult or overly complex.
And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. … (22:78 part)
It’s usually people who tend to make God’s religion difficult and overly complex. At the end of the day, according to verse 64:16 what matters most is that you make an effort to do the best you can.
So fear God [by keeping your duty to him] as best as you can / what you are able (Arabic: ma is’tata’tum) and listen and obey and spend [in the way of God]; it is better for your selves. And whoever is protected from the stinginess of his soul – it is those who will be the successful. (64:16 part)
Do you have to pronounce God’s name before eating anything?
Most Muslims believe that you must pronounce God’s name only before slaughtering animals to make the meat halal. However, according to verse 6:118, you must pronounce God’s name before eating any food.
So eat of that upon which the name of Allah has been mentioned, if you are believers in His verses. (6:118)
This verse does not restrict the pronouncing of God’s name on animals so as to produce halal meat. As a matter of fact, it doesn’t even say you’re supposed to pronounce God’s name before slaughtering any animal. This verse indicates that one should mention God’s name before eating.
Reason for pronouncing God’s name before eating
The spiritual reason for pronouncing God’s name on our food before eating it is to constantly remember and be appreciative of God’s blessings on us. This is explained in verse 16:114.
Then eat of what Allah has provided for you [which is] lawful and good. And be grateful for the favor of Allah, if it is [indeed] Him that you worship. (16:114)
This act of showing appreciation to God by reciting God’s name before we eat would not belong to us if only people who slaughtered animals had to recite God’s name.
Similar statement in the Torah / Bible
In the Torah / Bible, we find a similar commandment in Deuteronomy 8:10.
… “When you have eaten and are satisfied, bless (praise) the Lord your God for the good land He has given you.” … (Deuteronomy 8:10)
In this verse, however, it says to bless “after the meal” and not before the meal.
Conclusion
You must pronounce God’s name before eating anything, not just meat. In Christianity, this is called “saying grace” which is a statement of appreciation of the food one is about to eat.
What really is “halal” food?
Most Muslims believe that meat can only be eaten if it is “halal” meat and that “halal” meat is only meat from an animal that had God’s name pronounced on it just before slaughtering it. However, according to the Quran, the recitation of God’s name, e.g. bismillah, is required before eating all food and is not required before slaughtering an animal.
Popular definition of “halal” meat
Most Muslims believe that “halal” meat is meat that had God’s name pronounced on it just before slaughtering it. Some Muslims will add additional requirements such as a particular way the animal is slaughtered to minimize suffering and expedite death. These requirements are nowhere to be found in the Quran. Jews have a similar understanding with the concept of “kosher” meat.
Quranic definition of “halal” food
The Quran makes it clear that all food is halal except for specific ones, e.g. pig, alcohol, running blood, and except for ones in certain conditions, e.g. animals gored to death or rotting carcasses.
Do not prohibit the lawful and vice versa
By changing the meaning of verse 6:118 to prohibit eating meat that isn’t considered “halal” meat, one would find himself in violation of verse 16:116.
And do not say about what your tongues assert of untruth, “This is lawful and this is unlawful,” to invent falsehood about Allah . Indeed, those who invent falsehood about Allah will not succeed. (16:116)
As you can imagine, prohibiting something that God never prohibited can have serious consequences. In verses 6:148-150, we see that some people prohibited something that God never prohibited. God told Muhammad not to agree with them.
Say, [O Muhammad], “Bring forward your witnesses who will testify that Allah has prohibited this.” And if they testify, do not testify with them. And do not follow the desires of those who deny Our verses and those who do not believe in the Hereafter, while they equate [others] with their Lord. (6:150)
Prohibited food and meat
Verses 2:173, 5:3, 6:145, and 16:115 make it clear what food is halal (lawful) and haram (prohibited).
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. … (5:3)
The food of the People of the Book
According to verse 5:5, we see that God made it lawful for Muslims to eat the food fo the People of the Book (Jews and Christians).
This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. … (5:5)
In general, we know that non-Muslims do not pronounce the name of God before killing an animal. Nevertheless, according to verse 5:5, God has made their food lawful for Muslims. This further proves that God does not require Muslims to pronounce God’s name before slaughtering an animal. However, if we eat food, e.g. steak, that originated from a Christian slaughterhouse, which God has allowed us to do, then we would still have to pronounce God’s name on it before eating it to comply with the requirement in verse 6:118.
Conclusion
Halal meat and halal food is any food that isn’t prohibited in 2:173, 5:3, 6:145 and 16:115
Do you have to pronounce God’s name before slaughtering an animal?
Some Muslim scholars argue that since verse 22:36 indicates that God’s name should be uttered before slaughtering animals, then not doing so would render the meat non-halal and forbidden for consumption. On first impression, their claim seems valid. However, upon closer inspection and considering the context of neighboring verses, we discover the correct meaning of the verse as explained below.
And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful. (22:36)
There are a few important points to note:
This verse speaks about the ritual of animal offering / sacrifice during the Hajj. The surah containing this verse is called “Hajj” and if we start reading from verse 27, we see the subject of these related verses has to do with the hajj and hajj rituals. This means that the rules given in these verses apply only during the hajj.
While the animals are lined up during the Hajj, those observing the Hajj should commemorate the name of God on these animals. The people who are pronouncing God’s name are the people who are observing the Hajj, not the people who are slaughtering the animals. The utterance of God’s name is not associated with the actual slaughtering.
To further prove that the uttering of God’s name on these animals during Hajj has nothing to do with make makes meat halal, we note that God’s command to utter His name while the animals are lined up is no different from God’s command to those observing Hajj to constantly utter and commemorate God’s name throughout the Hajj. This is indicated in the following verses
And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass – That they may witness benefits for themselves and mention the name of God on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the despondent poor. (22:27-28)
And remember God during [specific] numbered days. (2:203)
But when you depart from ‘Arafat, remember God at al- Mash’ar al-Haram. (2:198)
And when you have completed your rites, remember God … (2:200)
The verses above indicate that God should be commemorated during every step of the Hajj. Commemorating and pronouncing God’s name on the animals while they are lined up for sacrifice is just a continuation of the rule to constantly commemorate God’s name throughout the entire Hajj from beginning to end.
Conclusion
You do not have to pronounce God’s name before slaughtering an animal.
Is slaughtering the only approved way of killing an animal for food?
Some Islamic scholars claim that slaughtering is the only Islamic way of killing animals for food. However, this is nowhere stated in the Quran. Some people justify their claim by saying that blood is prohibited for consumption and that slaughtering is the only way to remove all blood from a dead animal. Obviously, that argument is false and can easily be verified. If you buy a cut of meat from any “halal butcher”, then take it home and place it under running water, you will always see blood come out, which was presumably slaughtered according to the Islamic way.
Blood
When an animal is slaughtered, the main arteries in the neck are severed. This drains from the body all the blood that was in the main arteries. However, the body of all animals contains a vast number of tiny veins and millions of capillaries. Capillaries are the smallest of the body’s blood vessels. Some of them are only one cell thick. The blood in the very small blood veins and capillaries will not all be drained from the flesh of the slaughtered animal. Much of the blood will remain trapped in the flesh regardless of the method of killing.
Running Blood
Verse 5:3 states that eating “blood” is prohibited. If this means that even a speck of blood was prohibited for consumption, then all meat would be prohibited, which can’t be true since verse 22:36 indicates that, during the hajj, animals are to be sacrificed to be eaten. Fortunately, verse 6:145 clarifies that the type of blood that is prohibited is “running blood”.
Say, “I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled (running blood) out or the flesh of swine – for indeed, it is impure – or it be [that slaughtered in] disobedience, dedicated to other than Allah. … (6:145)
God knows that there will always be blood trapped in all flesh and that we will never be able to flush it all out. For that reason, God made it clear in 6:145 that the prohibition is against “running blood”.
Any meat we buy from any “halal butcher” will not contain running blood but will always contain trapped blood. Similarly, the meat we buy from any supermarket will not contain running blood but will contain trapped flood.
Food of the People of the Book
If God decreed slaughtering to be the only lawful way to kill an animal, then why did God allow us in verse 5:5 to eat the food of the People of the Book as long as we pronounce God’s name on it before eating it when we have no idea how it was killed?
Animals killed by trained birds of prey and dogs
Similarly, if God decreed slaughtering to be the only lawful way to kill an animal, then why did God allow us in verse 5:5 to eat animals killed by trained birds of prey and dogs? These animals are already dead when we take them from the mouth of the birds and dogs.
Fish
Similarly, if animals had to be slaughtered, how can we eat fish since fish are not slaughtered? Like the meat of cattle, fish contain traces of blood when we buy them. We can remove some of the blood by running the fish under running water but not all.
Conclusion
God never decreed that slaughtering is the only lawful way to kill an animal.
Slaughtering does not remove all blood from a dead animal
The prohibition from God is against “running blood” and not trapped blood which is impossible to flush out completely.
Many Muslims believe that their male boys must be circumcised. However, there is nothing in the Quran that requires circumcision. There really isn’t much else to say about this besides the fact that there just is simply no commandment in the Quran that boys / men must be circumcised. On the contrary, we do have proof in verses 95:4, 40:64 and 64:3 that God created humans in a perfect mold / form.
It is Allah who made for you the earth a place of settlement and the sky a ceiling and formed you and perfected your forms and provided you with good things. That is Allah, your Lord; then blessed is Allah, Lord of the worlds. (40:64)
And I (Satan) will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of God.” And whoever takes Satan as an ally instead of God has certainly sustained a clear loss. (4:119)
It is likely that Muslims believe in male circumcision because it’s mentioned in the Torah in Genesis 17:13.
He who is born in your house, and he who is bought with your money, must be circumcised; and My covenant shall be in your flesh for an everlasting covenant. (17:13) http://www.mechon-mamre.org/p/pt/pt0117.htm#13
Circumcision is also mentioned in the Christian Bible in Luke 2:21 which states that Jesus was circumcised 8 days after birth.
As such, it would seem that many Muslims are mixing some Jewish and Christian practices with Islam, despite the fact that Muhammad was instructed to follow the Quran and warn by way of the Quran only (6:19, 50:45). In addition, we have evidence from verse 5:48 that God gave the People of the Book each their own laws (Sharia) and an open way.
And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and an open way. Had God willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To God is your return all together, and He will [then] inform you concerning that over which you used to differ. (5:48)
As such, Muslims are not expected to follow the laws and ways of the Jews and Christians.
Most Muslims believe that women are not required to pray Friday Dhuhr prayer in congregation. However, that understanding is based on the hadeeth which, as proven elsewhere in this book or in another one of my books, is an invalid source of Islamic law. The Quran in verse 62:9 makes it very clear that all believers must pray in congregation on Friday, not just men.
O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. (62:9)
Notice that the above verse does not single out men. Women, obviously, can be and are also believers.
In verse 3:43, God told Mary, mother of Jesus, to prostate and bow down with those who bow down. This confirms that congregational prayer was also directed to women.
O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].” (3:43)
In verse 3:193, we read that people were asking God for forgiveness and salvation. In verse 3:193, God responds by saying that men and like women and that He would not allow the deeds of anyone to be lost.
Their Lord has answered them: ‘I will not allow the deeds of any one of you to be lost, whether you are male or female, each is like the other.’ (3:195)
Additionally, God differentiated between men and women with regards to certain issues, e.g. men receive twice the inheritance as women and two women are required to be witnesses for each male witness. Therefore, if God wanted only men to pray the Friday prayer in congregation, He could have simply stated that it was only for men.
The above verse stresses the equality of male and female when it comes to worship, and signifies that the opportunities to worship should be equal for both men and women.
