1. WHY DID PROPHET MUHAMMAD (PBUH) HAVE ELEVEN
Was not your Prophet Muhammad (pbuh) hypersexual since he had about
The Qur’an, in Surah Al Nisaa’, Chapter 4 Verse 3, states that a Muslim is
allowed to marry a maximum of only four wives. Another verse in the Qur’an
makes Prophet Muhammad (pbuh) an exception to this rule.
In Surah Al Ahzaab Chapter 33 Verse 52:
“It is not lawful for thee (to marry more) women after this, nor to change
them for (other) wives, even though their beauty attract thee, except any thy
right hand should possess (as hand maidens) and Allah doth watch over all
This verse clearly gives Prophet Muhammad (pbuh) the permission to keep all
his previous wives but prohibits him to marry any more women except those
which his right hand possessed i.e. slave girls.
The Prophet (pbuh) was allowed to keep all his previous wives because no
one was allowed to marry the Prophet’s wives (ra) after they were divorced or
widowed as they were ummul-mu’mineen (mothers of the believers).
“Nor is it right for you that ye should annoy Allah's Messenger, or that ye
should marry his widows after him at any time”
People falsely accuse the Prophet (pbuh) of being hypersexual, because he
had eleven wives. If you read the life history of the Prophet (pbuh), only two
of his marriages, one with Khadija (ra), and the other, with Ayesha (ra) were
marriages in the normal course. All his other marriages were contracted as a
necessity and were based on various considerations.
The first marriage of the Prophet (pbuh) took place when he was 25 years of
age and he married Khadija (ra) who was twice widowed, and was 40 years
old. If the Prophet (pbuh) was hypersexual, why would he marry a woman
who was 15 years older than him and already twice widowed?
Until his first wife, Khadija (ra) was alive, he never took a second wife. Khadija
(ra) expired when the Prophet (pbuh) was 50 years of age and only after this,
did he marry the others. If he married eleven wives for sexual reasons, he
should have had multiple wives during his youth. Contrary to this, history tells
us that all his marriages with his remaining ten wives took place when he was
between the age of 53 and 59 years.
All his wives (ra) were between the age of 36 to 50 years, except for two
wives (ra). His reputation had spread far and wide, not only in Arabia, but also
in the neighbouring countries. Could he not have easily got younger and
lovelier girls to marry? Most of his marriages were for political gain and for the
spread of Islam.
In Arabia, no one could carry on the work of reform and upliftment unless he
belonged to, or was related to some specific and respectable tribe. Thus, in
the interest of his mission, the Prophet (pbuh) needed inter-tribal
relationships. He wanted to weld the quarrelling tribal and clannish factions
into one Muslim ummah, as brethren in faith (Ikhwaan fid-Deen).
For instance, his wife Juwayriyya (ra) belonged to the Banu Mustaliq clan,
which was very powerful. The entire clan was a bitter enemy of Islam from
the start, and they were finally suppressed by military action. When the
Prophet (pbuh) married Juwayriyya (ra), the Muslims released all their
prisoners, saying that they could not keep the prophet’s relatives in bondage.
It was due to this marriage that the whole clan of Banu Mustaliq accepted
Islam and became peaceful and obedient to the laws of the new Islamic state.
Maymoonah (ra) also came from a very powerful and recalcitrant clan from
Najd and was the sister of the wife of the chief of the clan in those days. It
was this clan, which had brutally murdered seventy members of an Islamic
missionary deputation. The Prophet’s (pbuh) marriage with Maymoonah (ra)
changed the whole atmosphere and Najd accepted Madinah’s authority under
the leadership of the Prophet (pbuh).
Umm Habibah (ra) was the daughter of the Quraysh chief, Abu Sufyan. It was
after the Prophet’s (pbuh) marriage to Umm Habibah, that Abu Sufyan never
fought against the Prophet (pbuh). This marriage was largely responsible for
the conquest of Makkah. Furthermore, Umm Habibah was first married to a
certain Ubaydullah and emigrated with him to Abyssinia, where Ubaydullah
became a Christian and a drunkard. Excessive consumption of wine killed him
since it was a double shock to her that her husband had become a Christian
and later died, she was badly in need of solace.
Safiyyah (ra) was the daughter of a very prominent Jewish chief, Huyyah ibn
Akhtab. In consideration of her family status, she could not be merged into an
ordinary household. So the Prophet (pbuh) himself married her. After this
marriage, the Jews did not dare to revive their opposition to the Prophet
(pbuh) and his mission.
In the case of Hafsah (ra), it was the Prophet’s (pbuh) desire to bind in
relationship with those of his great companions (sahaabah) who were his
advisers and who were trained for future leadership. He had married Abu
Bakr’s (ra) daughter, married two of his own daughters to Uthmaan (ra) and
one to ‘Ali (ra). ‘Umar (ra) could not be kept outside this wide circle of
relationship. By marrying Umar’s daughter Hafsah (ra), the Prophet (pbuh)
forged a strong bond of relationship within the Islamic movement thus
strengthening the pillars of the ummah.
The Prophet (pbuh) had married his first cousin, Zaynab (ra), to his freed
slave, Zayd ibn Haritha (ra), whom he had adopted as his son. This marriage
of Zaynab (ra) with Zayd (ra) was intended to break the family and social
barriers, but the marriage did not prove to be successful and ended in divorce.
The Prophet (pbuh) was then ordered by Allah to marry Zaynab (ra), which he
did in 5 AH. Allah also broke another convention, according to which an
adopted son became a real son. This difficult problem was solved by the
Prophet’s (pbuh) marriage to Zaynab (ra) (as mentioned in the Qur’an, in
Surah Al Ahzaab, Chapter 33 Verse 37) to annul that pre-Islamic conception
and promulgate an Islamic law instead.
Another lady Zaynab (ra), Umm al Masaakeen (mother of the poor and
helpless), daughter of Khuzayma ibn Al-Haarith, belonged to the Hawaazin
clan. Her husband was killed in the battle of Uhud. To rescue her from
widowhood, the Prophet (pbuh) took her as his wife.
After the revelation of the verse in Surah Al Ahzaab, Chapter 33 Verse 52, the
Prophet (pbuh) only married Mary the Copt who was a slave girl sent as a
present by the Christian Muq-awqis of Egypt. Since the Christian Chieftain of
Egypt sent Prophet Muhammad (pbuh) a slave girl as a present, he could not
refuse this gift, as a refusal would have disturbed the political alliance. He
could not keep her as a slave girl, since Prophet Muhammad (pbuh) preached
that slaves should be freed. The only option left with him was to marry her,
since the Qur’an gave him the permission to do so. Later on she became the
mother of Ibraheem (ra) who died in his infancy.
2. MARRIAGE OF THE PROPHET (PBUH) WITH AYESHA (RA)
We know from historical records that Prophet Muhammad (pbuh) married
Ayesha (May Allah be pleased with her) at the age of 6. Doesn’t this prove
that your Prophet (God forbid) was a child molester?
People wonder and ask, ‘Did the Prophet (pbuh) marry a child?’ ‘Was this a
normal practice 1400 years ago?’ ‘What was the wisdom behind it?’
It is mentioned in Sahih Al Bukhari, Vol. 5, The Book of the Merits of the
Ansaar, Chapter 44, Hadith No. 3896:
“Prophet Muhammad (pbuh) conducted the marriage contract with Ayesha
(ra) when she was six years old and the marriage was consummated after she
However it’s important to understand the things in their historical context. One
must first understand the things 1400 years ago were very different from now,
times have changed and so humans have.
1400 years ago, it was very common for women to marry at a young age. It is
a historical fact that the girls from the ages of 9 to 15 were married off in
Europe, Asia, Africa and America. For example,
1. Saint Augustine (350 AD) – He married a 10 year old girl.
2. King Richard II (1400 AD) – He married a 7 year old girl.
3. Henry VIII (1500 AD) - He married a 6 year old girl.
According to Catholic Encyclopaedia, “Mary the mother of Jesus Christ (pbuh)
was 12 when she married 99 years old Joseph.”
Before 1929 C.E. Church of England Ministers would marry 12 year olds in
Before 1983 C.E. Catholic Canon Laws permitted priests to marry off brides at
the age of 12.
The legal age of marriage in India for females is 18 years. The legal age of
marriage for females in USA is 16 years.
A lot of people are unaware that in USA in the state of Delaware in 1880, the
minimum age for marriage for females was 7 years and in California the age
of marriage for females was 10 years. Even now the age of marriage for
females for some states are:-
i. 12 years (Massachusetts)
ii. 13 years (New Hampshire)
iii. 14 years (New York)
At the time of Prophet Muhammad (pbuh) those who refused his message
tried every method and strategy to discredit him. They were always looking for
opportunities to attack him verbally and even physically. Some of these verbal
abuse consisted of calling him a Magician or a Soothsayer or a Crazy person.
However, they never thought to point out or object his marriage to Ayesha
(ra). Why? Because this was the norm of society, meaning it was completely
We know that Prophet Muhammad (pbuh), had only one wife, Khadeejah (ra)
throughout the first 54 years of his life. We know that she was a widow and
15 years older than him. Prophet Muhammad (pbuh) spent his entire youth
with her. He was committed to her until and after her death by keeping ties
with her relatives.
But what about Ayesha (ra)? Was she a child when she agreed to
consummate her marriage with Prophet Muhammad (pbuh)?
First, it’s important to note that it is strictly prohibited in Islam to consummate
the marriage with someone before the age of puberty. Allah says in Surah Al
Nisaa’ Chapter 4 Verse 6:
“Make trial of orphans until they reach the age of marriage”
Note that the age of puberty varies throughout different times and different
According to scientific references girls might enter full-blown puberty any time
between ages 9 and 15 (LiveScience.com).
Also the average temperature of the country is considered the chief factor with
regard to menstruation and sexual puberty (Women: A Historical,
Gynaecological and Anthropological Compendium, Vol. 1, Lord and Bransby,
1988, Pg. 563).
So was Ayesha (ra) a child? No, she was not! She herself testified that she
had attained puberty when her marriage with the Prophet (pbuh) was
consummated. It is mentioned in Sunan Al Tirmidhi, Vol. 2, The Book of
Marriage, Chapter 19, Hadith No. 1109, Ayesha (ra) said:
“When a girl reaches nine then she is a woman.”
The marriage of Ayesha (ra) was an instruction from Allah (swt).
[Sahih Al Bukhari, Vol. 5, The Book of the Merits of the Ansaar, Chapter 44,
Hadith No. 3895]
So what was the wisdom behind this marriage? Allah (swt) always knows the
Ayesha (ra) narrated to us more than 2,200 Ahaadith i.e. sayings of Prophet
Muhammad (pbuh). Ayesha (ra) was exceptionally intelligent, and since she
married Prophet Muhammad (pbuh) at a young age, she was able to learn so
much from him. She later played an important role as a teacher, expert and
interpreter of Islam. So there was much wisdom behind this marriage.
3. INTEREST PROHIBITED IN ISLAM
Why is giving or taking of interest prohibited in Islam?
1. The word ‘Riba’ is mentioned in the Qur’an no less than 8 times:
i. In Surah Al Baqarah Chapter 2 Verse 276
ii. In Surah Al Baqarah Chapter 2 Verse 278
iii. In Surah Aali Imraan Chapter 3 Verse 130
iv. In Surah Al Nisaa’ Chapter 4 Verse 161
v. In Surah Al Room Chapter 30 Verse 39
The word ‘Riba’ is mentioned thrice,
vi. In Surah Al Baqarah Chapter 2 Verse 275
1a. First time the word ‘Riba’ was revealed in Surah Al Room Chapter 30
“That which ye lay out for increase through the property of (other)
people, will have no increase with Allah: but that which ye lay out for
charity, seeking the Countenance of Allah, (will increase): it is these
who will get a recompense multiplied.”
b. The Arabic word ‘Riba’ means ‘Addition’ to or an ‘increase’ of a thing
over and above its original size or amount. In the Qur’an, it signifies
unlawful addition which includes usury and interest.
c. The first time when the Qur’an mentioned ‘Riba’ in the chronological
order i.e. (in order of revelation) was in Surah Al Room Chapter 30
Verse 39, it did not prohibit dealing with Riba i.e. usury or interest, but
gave a basic guidance that it will have no increase in the sight of Allah.
It is similar to the guidance given in the Qur’an regarding intoxicants.
The first revelation in the Qur’an regarding intoxicants was in Surah Al
Baqarah Chapter 2 Verse 219
They ask thee concerning wine and gambling. Say: "In them is great
sin, and some profit, for men; but the sin is greater than the profit."
Later it was revealed in Surah Al Nisaa’ Chapter 4 Verse 43
“O you who have believed, do not approach prayer while you are
intoxicated until you know what you are saying…”
And finally the total prohibition of intoxicants was revealed in Surah Al
Maa’idah Chapter 5 Verse 90
“O ye who believe! Intoxicants and Gambling, (Dedication of) stones,
and (divination by) arrows, are an abomination – of Satan’s
handiwork; eschew such (abomination), that ye may prosper.”
2a. In the similar fashion regarding ‘Riba’, it was later revealed in Surah Al
Nisaa’ Chapter 4 Verses 160 and 161:
“For the iniquity of the Jews We made unlawful for them certain
(foods) good and wholesome which had been lawful for them;- in that
they hindered many from Allah's Way”
“That they took usury, though they were forbidden; and that they
devoured men's substance wrongfully;- we have prepared for those
among them who reject faith a grievous punishment.”
b. These verses of the Qur’an describe how certain lawful foods which
were good and wholesome were made unlawful for the Jews because
of their sins and that they took usury even though it was forbidden
3a. The Qur’an also specifies in Surah Aali Imraan Chapter 3 Verse 130:
“O ye who believe! Devour not usury, doubled and multiplied; but fear
Allah; that ye may (really) prosper.”
Here the Qur’an reconfirms the prohibition of ‘Riba’ on all the believers.
b. Many Muslims argue and debate that ‘Riba’ which the money-lenders
charge is usury and not interest and therefore the interest of modern
banks is lawful in Islam.
‘Interest’ according to the Oxford dictionary means ‘Money paid for the
use of money lent’ (borrowed). ‘Usury’ according to the Oxford
dictionary means ‘the act or practice of lending money at interest
especially at an exorbitant rate’.
Riba means ‘addition’ to or an ‘increase’ of a thing over and above its
original size or amount.
Therefore according to the Qur’an, usury and interest, irrespective
whether they are exorbitant or less, both are prohibited.
4a. Some may further argue that interest is like business and the answer
to the question is already given by Allah (swt) in Surah Al Baqarah
Chapter 2 Verse 275:
“Those who devour usury will not stand except as stand one whom the
Evil one by his touch Hath driven to madness. That is because they
say: "Trade is like usury," but Allah hath permitted trade and forbidden
usury. Those who after receiving direction from their Lord, desist, shall
be pardoned for the past; their case is for Allah (to judge); but those
who repeat (The offence) are companions of the Fire: They will abide
therein (for ever).”
b. Allah continues in Surah Al Baqarah Chapter 2 Verse 276
“Allah will deprive usury of all blessing, but will give increase for deeds
of charity: For He loveth not creatures ungrateful and wicked.”
c. Some may further argue that the type of interest prohibited by Allah
and His Messenger is referred to as ‘RIBA-AL-ISTEHLAK’ (interest on
loans taken for the purpose of meeting basic needs of life) i.e. claiming
interest on loans taken for buying of food grains, clothing and other
basic needs is unlawful because this leads to exploitation of basic
human needs. Interest on loans taken for business and merchandise is
lawful, such an interpretation was never expressed by any Islamic
jurists in the past thirteen centuries. This argument is only put forward
by modern Muslims who have little or no knowledge of Islam.
There were two types of business dealings that were prevalent during
the Pre-Islamic period i.e. the ‘Ayyaamul Jahiliyyah’. The more popular
one was MUDAARABA, i.e. the profit, if any, was shared between the
owner and the ‘mudaarib’ i.e. (tradesman) in an agreed proportion and
the loss, if any, was entirely borne by the owner.
In the other system, goods used were given at an agreed rate of
d. Allah (swt) further says in the Glorious Qur’an in Surah Al Baqarah
Chapter 2 Verse 278
“O you who have believed, fear Allah and give up what remains [due
to you] of interest, if you should be believers.”
The seven verses of Surah Al Baqarah Chapter 2 Verses 275-281 were
the last seven verses revealed of the Qur’an to our beloved Prophet
Muhammad (pbuh), a few days before the Prophet (pbuh) expired.
Therefore the companions of the Prophet (pbuh) had no opportunity to
ask him about Sha’riah implications.
Imaam Ibn-e-Katheer (may Allah have mercy on him), mentions in his
Tafsir of the Qur’an under the Tafsir of Surah Al Baqarah Chapter 2
Verse 275, Umar (ra) said that Riba was one of the three questions on
which he wished he had more light from the Prophet (pbuh), the other
two being Grandfather inheriting from his grandchildren and Kalaalah
(those who leave neither descendants nor ascendants or heirs).
History tells us that after the revelation of this verse, our beloved
Prophet Muhammad (pbuh) said that I am making a beginning by
remitting the amount of interest which Abbas bin Abdul Muttalib (ra)
has to receive. No rational person can ever allege that Abbas (ra)
would be earning his livelihood on interest be giving loan to needy
people (for their basic needs) like the greedy and miserly Jews did. But
naturally Abbas (ra) gave loans to people for business and took
interest for which the Prophet (pbuh) annulled as interest of any sort
whether Riba Al Istehlak (interest on loans for basic needs) or interest
on loans for business. Riba includes all types of interest, i.e. fixed
amount paid for the use of money.
Surah Al Baqarah Chapter 2 Verses 279 and 280
“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 principal -
[thus] you do no wrong, nor are you wronged.”
“If the debtor is in a difficulty, grant him time till it is easy for him to
repay. But if ye remit it by way of charity, that is best for you if ye only
Surah Al Baqarah Chapter 2 Verse 245
“Who is he that will loan to Allah a beautiful loan, which Allah will
double unto his credit and multiply many times? It is Allah that giveth
(you) want or plenty, and to Him shall be your return.”
Surah Al Baqarah Chapter 2 Verse 261
“The parable of those who spend their substance in the way of Allah is
that of a grain of corn: it groweth seven ears, and each ear Hath a
hundred grains. Allah giveth manifold increase to whom He pleaseth:
And Allah careth for all and He knoweth all things.”
Riba is of two kinds:
a. Riba Al Nasee’ah i.e. to take interest of the money lent.
b. Riba Al Fadl i.e. taking a superior thing of the same kind by giving
more of the same thing of inferior quality e.g. dates, some other
food stuff, or gold and silver.
Islam strictly prohibits any kind of usury.
Sahih Al Bukhari, Vol. 6, The Book of Commentary, Chapter 49
to 53, Hadith No. 4540 to 4544
Narrated Aisha (ra): “When the last verses of Surah Al Baqarah were
revealed, Allah’s Messenger (pbuh) went out and recited them in the
mosque and prohibited the trade of Liquors.”
Narrated Ibn Abbas (ra): “The last verse in the Qur’an revealed to the
Prophet (pbuh) was the verse dealing with Riba.”
Sahih Muslim, Vol. 3, The Book of Dealings, Chapter 19 Hadith
Abdullah bin Masood (ra) said that: “Allah’s messenger (pbuh) cursed
the one who accepted interest and the one who paid it.”
Sahih Muslim, Vol. 3, The Book of Dealings, Chapter 19 Hadith
Jabir (ra) said that: “Allah’s messenger (pbuh) cursed the acceptor of
interest and its payer and the one who records it and the two
witnesses and he said all are equal.”
4. FAMILY PLANNING IN ISLAM
Is family planning permitted in Islam?
Family planning is broadly divided into two categories.
First category consists of family planning adopted by certain families on
individual level undergoing certain crisis to plan a healthy family.
Second category is a policy adopted by the state or the government, which
encourages every family to practice it irrespective of the condition of the
individual family in order to control the population of that country.
Regarding the first category of family planning, which is done on individual
basis, the opinion of scholars differs whether Islam permits it or not.
Family planning does not only include the method of contraception but
consists of total planning of the family based on the social, economical and
health conditions of the family.
All scholars unanimously agree that all methods of family planning are
permitted if they are done to protect the health of the mother. For example, if
the mother is suffering from any heart disease and pregnancy would lead to
heart failure, or if the mother had undergone multiple caesarean and another
pregnancy would cause danger to her life, in such cases, all methods of family
planning are permitted. The Qur’an mentions in Surah Al Baqarah Chapter 2
“And make not your own hands contribute to (your) destruction”
A similar guidance is given in the Qur’an in Surah Al Nisaa’ Chapter 4 Verse 29
COMMON QUESTIONS ASKED BY NON-MUSLIMS
“Nor kill (or destroy) yourselves: for verily Allah hath been to you Most
Birth control i.e. family planning to be adopted by every family as a policy of
the government to reduce or control population of the country is considered
Haram by all the scholars. From the Islamic point of view, the practice of birth
control without any legitimate reason amounts to losing on the trust and faith
The Malthusian theory of population says that foodstuff and other necessities
grow by arithmetical progression while the population grows by exponential
progression. But now we have realized that Malthusian’s theory has been
proved wrong and there is no shortage of food grains. Moreover, in spite of
the amount of land India uses in agriculture, there is still much more land in
India, which can, with little more efforts in fertilizing it through the proper
means be utilized in agriculture thus producing more food grains. It would
be interesting to note that population density of Holland and Denmark is about
four to five times more than that of India.
Nevertheless the living conditions of the people there is far better off
(economically) than the Indians.
Population is a boon and not a bane. In America the government encourages
increase in population. Children are seen in America wearing T-shirts on which
it is printed ‘I am my fathers’ tax saver’ because the American law says that
the more children you have the less tax you pay. Australia too encourages
population then why is India discouraging the growth of population.
The reason is due to poverty. If poverty is the actual problem in India then
reducing population is not the solution but removing poverty is the solution.
Islam has a very good system of Zakaat. It’s compulsory for every Muslim who
has a saving of more than 85 gms of gold to give 2.5 % of that amount to the
poor in charity. If every rich person in India gives Zakaat, poverty will
completely be removed.
Besides, even if one faces difficulties in upbringing of children, one should
always remember that in these hardships could be a test from Allah as this life
is a test for the hereafter.
Allah says in the Glorious Qur’an in Surah Al Mulk Chapter 67 Verse 2:
“He Who created Death and Life that He may try which of you is best in deed:
and He is the Exalted in Might Oft-Forgiving”
[Al Qur’an 67:2]
Allah also says in the Glorious Qur’an in Surah Al Baqarah Chapter 2 Verse 155:
“Be sure We shall test you with something of fear and hunger some loss in
goods or lives or the fruits (of your toil) but give glad tidings to those who
[Al Qur’an 2:155]
There are fundamentally two methods of Contraception or family planning.
(1) Permanent methods
(2) Temporary methods
(1) Permanent Methods
Permanent methods include, Vasectomy in males and Tubecotomy in
females. All the scholars unanimously AGREE that permanent methods
of family planning are COMPLETELY HARAAM (prohibited) since they
involve changing human physiology.
Allah says in the Glorious Qur’an in Surah Al Room Chapter 30 Verse 30:
“So set thou thy face steadily and truly to the Faith: (establish) Allah's
handiwork according to the pattern on which He has made mankind:
no change (let there be) in the work (wrought) by Allah: that is the
standard Religion: but most among mankind understand not.”
The Prophet (pbuh) is reported to have said: “Marry the one who is
loving and fertile, for I will be proud of your great numbers before the
nations [i.e., on the Day of Resurrection].”
[Sunan Abu Dawood, Vol. 2, The Book of Nikaah, Chapter 3, Hadith
(2) Temporary Methods:
The group of scholars who agree that family planning can be done
under certain conditions say that most of the temporary methods of
family planning are allowed.
Following are various different temporary methods.
a) M.T.P. (Medical Termination of Pregnancy) or Abortion:
All scholars unanimously agree that M.T.P. or abortion is HARAAM
Allah says in the Glorious Qur’an in Surah Al Anaam Chapter 6 Verse 151
“...kill not your children on a plea of want; We provide sustenance for
you and for them;”
Allah says in the Glorious Qur’an in Surah Al Israa’ Chapter 17 Verse 31
“Kill not your children for fear of want: We shall provide sustenance for
them as well as for you: verily the killing of them is a great sin.”
However, scholars unanimously agree that any permanent method of
family planning, or even abortion, can be done if the life of the mother
is in danger. For e.g. if the woman is suffering from certain diseases
like heart disease or has under gone multiple caesarean operations
and in her case the continuation of pregnancy or another pregnancy
may be detrimental to her life, then the woman can be aborted or a
permanent method of family planning can be adopted to save the life
of the woman.
b) Taking birth control pills:
Almost all the scholars including Shaykh Ibn Baaz, Council of the
Senior Scholars [of Saudi Arabia] agree that it is not allowed to take
birth control pills (Fataawa al-Marah) because of its side effects and
changes in the normal physiology.
I as a doctor would never advice contraceptive pills because of its
various side effects and these pills also alter the normal psychological
function of the body, which the Shar’iah doesn’t permit.
c) The commonly advised temporary method of contraception is the
Copper-T. When I was in Medical College, I too was taught that
Copper-T was a method of contraception. Now, after reading books
and seeing videos of Professor Keith Moore, who is the chairman and
professor of Embryology in the University of Toronto, Canada, I have
come to know that using Copper-T is not a method of contraception
but a method of contra-implantation. Here the ovum is already
fertilized by the sperm to form the zygote, which is prevented by the
Copper-T to be implanted on the wall of the uterus. Therefore it is
contra-implantation and not contraception because conception has
already taken place. In short the use of Copper-T causes a very early
abortion, which is again prohibited in Islam.
Some “scholars” out of ignorance permit this temporary method of
family planning without knowing its detail.
d) Coitus Interruptus (‘Azl):
Coitus Interruptus is permissible as long as it is performed with mutual
consent of both the husband and wife since both of them have equal
right to have children.
This is based on the Hadith of Jabir (RA) who said: “We used to
practice (‘Azl) coitus interruptus during the days when the Qur’an was
being revealed”. Jabir added: “We used to practice coitus interruptus
during the lifetime of Allah’s Messenger while the Qur’an was being
[Sahih Al Bukhari, Vol. 7, The Book of Nikaah, Chapter 97, Hadith No.
Shaykh al-Islam Ibn Taymiyah said:
“With regard to ‘azl, some of the scholars regarded it as haraam, but
the view of the four imams is that it is permissible with the wife’s
permission. And Allah nows best.”
[Majmoo’ al-Fataawa, 32/110]
Some scholars say that since the Prophet (pbuh) was silent, he
approved of this method. While the other scholars say his silence
e) As regarding other temporary methods of family planning
like condom etc., the scholars are divided whether their use is
permitted or not.
Allah in His wisdom has taken care of planning the family and has provided a
natural method of spacing between two children that is lactation amenorrhea
when the mother breast-feeds the child she does not have her regular
menstrual period, which acts as a natural method of contraception.
Allah says in the Glorious Qur’an in Surah Al Baqarah Chapter 2 Verse 233
“The mothers shall give suck to their offspring for two whole years...”
But unfortunately the so-called modern mothers breastfeed the child less and
depend more on top feeds. Thus rejecting the natural way of family planning
i.e. lactation amenorrhea.
Reasons for Family Planning: All the various reasons for family planning can
be divided into two categories:
1. Either for poverty or
2. Giving special attention to children by having fewer children.
As for those who are poor and fear that they will not be able to meet the
economic expenses of the additional child, Allah (swt) has prescribed the
system of zakaat. Every rich person who has the savings of more than the
nisab level i.e. 85 gms of gold, should give 2.5% of his excess wealth every
lunar year in charity. Those who are poor have the right to take the zakaat
Allah says in the Glorious Qur’an in Surah Al Anaam Chapter 6 Verse 151
“...kill not your children on a plea of want; We provide sustenance for you and
Allah says in the Glorious Qur’an in Surah Al Israa’ Chapter 17 Verse 31
“Kill not your children for fear of want: We shall provide sustenance for them
as well as for you: verily the killing of them is a great sin.”
Both these verses seems to convey the same message but on scrutiny we
realize that the first verse is meant for poor parents, who fear that if one more
child is born in the family neither they will be able to survive nor the child,
thus Allah (swt) says we provide sustenance for you and for them. In the
other verse Allah (swt) says We shall provide sustenance for them and as well
as for you, referring to rich parents who feel that if they have less children
they can concentrate on them better and give them better education and
quality life. Here Allah (swt) reverses the order and mentions first the children
and then the parents.
I am the 5th child of my parents, if they would have done family planning, I
would not have been born. Alhamdulillah, by Allah’s grace I am a doctor by
profession. Do you consider me as an asset or a liability to the society.
It’s mentioned in Surah Aali Imraan Chapter 3 Verse 54 that Allah is the best
of Planners and in Surah Al Ra’ad Chapter 13 Verse 42 that Allah is the Master
“And (the unbelievers) plotted and planned, and Allah too planned, and the
best of planners is Allah.”
“Those before them did (also) devise plots; but in all things the masterplanning
is Allah's He knoweth the doings of every soul: and soon will the
Unbelievers know who gets home in the end.”
If you want to leave the planning of your family to Allah, it’s well and good but
if you feel that you can plan the family better than Allah, the choice is yours.
5. SLAVERY IN ISLAM
Why does Islam permit slavery?
Discussing slavery and asking questions about it on the part of those who promote
Christianity and try to divert people from following the religion of Islam is
something that annoys the wise person and makes him point the finger of
accusation towards the ulterior motives that lie behind these questions.
That is because slavery is well established in Judaism and Christianity, where it has taken unjust forms. They have many books which discuss that in detail and
condone it. Therefore it makes you wonder: how can these churchmen call people to Christianity when Christianity condones and legitimizes slavery?
In other words: how can they stir up an issue when they themselves are up to their necks in it?!
The issue of slavery is completely different when discussed from the angles of
Christianity and Islam, and when compared with the situation that prevailed at the advent of Islam.
Hence we must discuss this topic in some detail with reference to what is said in
Judaism, Christianity and contemporary culture on this matter, then we will speak of slavery in Islam.
Many lies have been fabricated about Islam on this topic, at a time when criminals with lengthy track records are safe and nobody points a finger at them.
Islam and slavery:
Islam affirms that Allaah, may He be glorified and exalted, created man fully
accountable, and enjoined duties upon him, to which reward and punishment are
connected on the basis of man’s free will and choice.
No human being has the right to restrict this freedom or take away that choice
unlawfully; whoever dares to do that is a wrongdoer and oppressor.
This is one of the basic principles of Islam. When the question is asked: why does Islam permit slavery? We reply emphatically and without shame that slavery is permitted in Islam, but we should examine the matter with fairness and with theaim of seeking the truth, and we should examine the details of the rulings onslavery in Islam, with regard to the sources and reasons for it, and how to deal with the slave and how his rights and duties are equal to those of the free man,
and the ways in which he may earn his freedom, of which there are many in
sharee’ah, whilst also taking into consideration the new types of slavery in this
world which is pretending to be civilized, modern and progressive.
When Islam came, there were many causes of slavery, such as warfare, debt
(where if the debtor could not pay off his debt, he became a slave), kidnapping and
raids, and poverty and need.
Slavery did not spread in this appalling manner throughout all continents except by
means of kidnapping; rather the main source of slaves in Europe and America in
later centuries was this method.
The texts of Islam took a strong stance against this. It says in a hadeeth qudsi:
“Allaah, may He be exalted, said: ‘There are three whose opponent I will be on the
Day of Resurrection, and whomever I oppose, I will defeat … A man who sold a
free man and consumed his price.’” Narrated by al-Bukhaari (2227).
It is worth pointing out that you do not find any text in the Qur’aan or Sunnah
which enjoins taking others as slaves, whereas there are dozens of texts in the
Qur’aan and the ahaadeeth of the Messenger (peace and blessings of Allaah be
upon him) which call for manumitting slaves and freeing them.
There were many sources of slaves at the time of the advent of Islam, whereas the
means of manumitting them were virtually nil. Islam changed the way in which
slavery was dealt with; it created many new ways of liberating slaves, blocked
many ways of enslaving people, and established guidelines which blocked these
Islam limited the sources of slaves that existed before the beginning of the
Prophet’s mission to one way only: enslavement through war which was imposed
on kaafir prisoners-of-war and on their womenfolk and children.
Shaykh al-Shanqeeti (may Allaah have mercy on him) said: The reason for slavery
is kufr and fighting against Allaah and His Messenger. When Allaah enables the
Muslim mujaahideen who are offering their souls and their wealth, and fighting
with all their strength and with what Allaah has given them to make the word of
Allaah supreme over the kuffaar, then He makes them their property by means of
slavery unless the ruler chooses to free them for nothing or for a ransom, if that
serves the interests of the Muslims. End quote from Adwa’ al-Bayaan (3/387).
He also said:
If it is said: If the slave becomes Muslim then why keep him as a slave, when the
reason for slavery is kufr and fighting against Allaah and His Messenger, so this
reason no longer applies?
The answer is that the well known principle among the scholars and all wise
people, which is that the previously established right cannot be erased by a right
that is established later, and that what came first takes precedence, is obvious.
When the Muslims captured kuffaar, their right to possession was affirmed by the
law of the Creator of all, Who is All Wise and All Knowing. So this right is confirmed
and established. Then if the slave became Muslim after that, his right to escape
slavery by embracing Islam was superseded by the mujaahid’s prior right to take
possession of him before he became Muslim, and it would be unjust and unfair to
annul the prior right because of a subsequent right, as is well known to all wise
Yes, it is good for the master to free the slave if he becomes Muslim. The Law giver
enjoined and encouraged that, and opened many doors to it. Glory be to the Most
Wise, the All Knowing.
It is mentioned in Surah Al An’aam Chapter 6 Verse 115:
“And the Word of your Lord has been fulfilled in truth and in justice. None can
change His Words. And He is the All-Hearer, the All-Knower”
“in truth” means in what He tells us, and “in justice” means in His rulings.
Undoubtedly this justice refers to owning slaves and other rulings of the Qur’aan.
How many people criticize something sound when their problem is their own
misunderstanding. End quote from Adwa’ al-Bayaan (3/389).
Capture of prisoners during war was the most common way of acquiring slaves.
Prisoners would inevitably be captured during any war, and the prevalent custom
at that time was that prisoners had no protection or rights; they would either be
killed or enslaved. But Islam brought two more options: unconditional release or
ransom. Allaah says (interpretation of the meaning): “Thereafter (is the time)
either for generosity (i.e. free them without ransom), or ransom (according to what
benefits Islam)” [Muhammad 47:4].
During the battle of Badr the Prophet (peace and blessings of Allaah be upon him)
accepted ransoms from the mushrik prisoners of war and let them go, and the
Messenger (peace and blessings of Allaah be upon him) let many of the prisoners
go for free, releasing them with no ransom. During the conquest of Makkah it was
said to the people of Makkah: “Go, for you are free.”
During the campaign of Banu’l-Mustaliq, the Messenger (peace and blessings of
Allaah be upon him) married a female prisoner from the defeated tribe so as to
raise her status, as she was the daughter of one of their leaders, namely the
Mother of the Believers Juwayriyah bint al-Haarith (may Allaah be pleased with
her). Then the Muslims let all of these prisoners go.
Islam is not thirsty for the blood of prisoners, nor is it eager to enslave them.
Thus we may understand the limited ways that can lead to slavery. Islam did not
abolish it altogether, because the kaafir prisoner who was opposed to truth and
justice was a wrongdoer, or was a supporter of wrongdoing or was a tool in the
execution or approval of wrongdoing. Letting him go free would give him the
opportunity to spread wrongdoing and aggression against others and to oppose the
truth and prevent it reaching people.
Freedom is a basic human right which cannot be taken away from a person except
for a reason. When Islam accepted slavery within the limits that we have
described, it put restrictions on the man who exploits his freedom in the worst
possible way. If he was taken prisoner in a war of aggression in which he was
defeated, then the proper conduct is to keep him in reasonable conditions
throughout his detention.
Despite all that, Islam offers many opportunities to restore freedom to him and
people like him.
The principle of dealing with slaves in Islam is a combination of justice, kindness
One of the means of liberating slaves is allocating a portion of zakaah funds to
freeing slaves; the expiation for accidental killing, zihaar (a jaahili form of divorce
that is forbidden), breaking vows and having intercourse during the day in
Ramadaan, is to free a slave. In addition to that, Muslims are also encouraged in
general terms to free slaves for the sake of Allaah.
This is a brief summary of some of the principles of dealing with slaves in a just
and kind manner:
1. Guaranteeing them food and clothing like that of their masters.
It was narrated that Abu Dharr (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “They are
your brothers whom Allaah has put under your authority, so if Allaah has put a
person’s brother under his authority, let him feed him from what he eats and clothe
him from what he wears, and let him not overburden him with work, and if he does
overburden him with work, then let him help him.” Narrated by al-Bukhaari (6050).
2. Preserving their dignity
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard
Abu’l-Qaasim (peace and blessings of Allaah be upon him) say: “Whoever accuses
his slave when he is innocent of what he says will be flogged on the Day of
Resurrection, unless he is as he said.” Narrated by al-Bukhaari (6858).
Ibn ‘Umar (may Allaah be pleased with him) manumitted a slave of his, then he
picked up a stick or something from the ground and said: There is no more reward
in it than the equivalent of this, but I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: “Whoever slaps his slave or beats him, his
expiation is to manumit him.” Narrated by Muslim (1657).
3. Being fair towards slaves and treating them kindly
It was narrated that ‘Uthmaan ibn ‘Affaan tweaked the ear of a slave of his when
he did something wrong, then he said to him after that: Come and tweak my ear in
retaliation. The slave refused but he insisted, so he started to tweak it slightly, and
he said to him: Do it strongly, for I cannot bear the punishment on the Day of
Resurrection. The slave said: Like that, O my master? The Day that you fear I fear
When ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him) walked among
his slaves, no one could tell him apart from them, because he did not walk ahead
of them, and he did not wear anything different from what they wore.
One day ‘Umar ibn al-Khattaab passed by and saw some slaves standing and not
eating with their master. He got angry and said to their master: What is wrong with
people who are selfish towards their servants? Then he called the servants and
they ate with them.
A man entered upon Salmaan (may Allaah be pleased with him) and found him
making dough – and he was a governor. He said to him: O Abu ‘Abd-Allaah, what is
this? He said: We have sent our servant on an errand and we do not want to give
him two jobs at once.
4. There is nothing wrong with slaves having precedence over free men
in some matters
- with regard to any religious or worldly matters in which he excels over him. For
example, it is valid for a slave to lead the prayer. ‘Aa’ishah the Mother of the
Believers had a slave who would lead her in prayer. Indeed the Muslims have been
commanded to hear and obey even if a slave is appointed in charge of their
5. A slave may buy himself from his master and be free.
If a person is enslaved for some reason but then it becomes apparent that he has
given up his wrongdoing and forgotten his past, and he has become a man who
shuns evil and seeks to do good, is it permissible to respond to his request to let
him go free? Islam says yes, and there are some fuqaha’ who say that this is
obligatory and some who say that it is mustahabb.
This is what is called a mukaatabah or contract of manumission between the slave
and his master. Allaah says (interpretation of the meaning) in Surah Al Noor
Chapter 24 Verse 33:
“And if any of your slaves ask for a deed in writing (to enable them to earn their
freedom for a certain sum), give them such a deed if ye know any good in them:
yea, give them something yourselves out of the means which Allah has given to
This is how Islam treats slaves justly and kindly.
One of the results of these guidelines is that in many cases, the slave would
become a friend of his master; in some cases the master would regard him as a
son. Sa’d ibn Haashim al-Khaalidi said, describing a slave of his:
He is not a slave, rather he is a son whom [Allaah] has put under my care.
He has supported me with his good service; he is my hands and my arms.
Another result of the Muslims treating slaves in this manner is that the slaves
became part of Muslim families as if they were also family members.
Gustave le Bon says in Hadaarat al-‘Arab (Arab Civilization) (p. 459-460): What I
sincerely believe is that slavery among the Muslims is better than slavery among
any other people, and that the situation of slaves in the east is better than that of
servants in Europe, and that slaves in the east are part of the family. Slaves who
wanted to be free could attain freedom by expressing their wish. But despite that,
they did not resort to exercising this right. End quote.
How did non-Muslims treat slaves?
Attitude of the Jews towards slaves:
According to the Jews, mankind is divided into two groups: the Israelites form one
group and all of mankind is another group.
As for the Israelites, it is permissible to enslave some of them, according to specific
teachings contained in the Old Testament.
As for people other than the Israelites, they are a low-class race according to the
Jews, who may be enslaved via domination and subjugation, because they are
people who are doomed to humiliation by the heavenly decree from eternity. It
says in Exodus 21:2-6:
2 “If you buy a Hebrew servant, he is to serve you for six years. But in the seventh
year, he shall go free, without paying anything.
3 If he comes alone, he is to go free alone; but if he has a wife when he comes,
she is to go with him.
4 If his master gives him a wife and she bears him sons or daughters, the woman
and her children shall belong to her master, and only the man shall go free.
5 But if the servant declares, 'I love my master and my wife and children and do
not want to go free,'
6 then his master must take him before the judges. He shall take him to the door
or the doorpost and pierce his ear with an awl. Then he will be his servant for life”
As for enslaving non-Hebrews, this is done by taking them captive or overpowering
them, because they believe that their race is superior to others, and they try to find
a justification for that slavery in their distorted Torah. So they say that Ham the
son of Noah – who was the father of Canaan – angered his father, because Noah
was drunk one day and became naked as he was sleeping in his tent, and Ham saw
him like that. When Noah found out about that after he woke up, he got angry and
he cursed his progeny who were descendents of Canaan, and he said – according
to the Book of Genesis 9:25-26): “Cursed be Canaan! The lowest of slaves will he
be to his brothers.’ He also said, ‘Blessed be the LORD, the God of Shem! May
Canaan be the slave of Shem.’”
In the same chapter (v. 27) it says: “May God extend the territory of Japheth; may
Japheth live in the tents of Shem, and may Canaan be his [or their] slave”.
In the Book of Deuteronomy 20:10-14, it says:
10 “When you march up to attack a city, make its people an offer of peace.
11 If they accept and open their gates, all the people in it shall be subject to forced
labor and shall work for you.
12 If they refuse to make peace and they engage you in battle, lay siege to that
13 When the LORD your God delivers it into your hand, put to the sword all the
men in it.
14 As for the women, the children, the livestock and everything else in the city, you
may take these as plunder for yourselves”
Attitude of the Christians towards slaves:
Christianity confirmed slavery as it had been affirmed beforehand by Judaism.
There is no text in the Gospels that prohibits or denounces slavery. It is remarkable
that the historian William Muir criticized our Prophet Muhammad (peace and
blessings of Allaah be upon him) for not immediately abolishing slavery, whilst
overlooking the attitude of the Gospels concerning slavery, as there is no report
from the Messiah, or from the Disciples, or from the churches concerning this
Rather, in his Epistles, Paul advised that slaves should be loyal to their masters, as
he says in his Epistle to the Ephesians, where he enjoins slaves to obey their
masters as they would obey the Messiah:
“5 Slaves, obey your earthly masters with respect and fear, and with sincerity of
heart, just as you would obey Christ.
6 Obey them not only to win their favor when their eye is on you, but like slaves of
Christ, doing the will of God from your heart.
7 Serve wholeheartedly, as if you were serving the Lord, not men,
8 because you know that the Lord will reward everyone for whatever good he
does, whether he is slave or free”
In Grand Larousse encyclopédique, it says: It comes as no surprise that slavery has
continued among Christians until today; the official representatives of the faith
have affirmed its validity and accepted its legitimacy.
… to sum up: the Christian religion approved fully of slavery and still does so today.
It is very difficult for anyone to prove that Christianity strove to abolish slavery.
The saints affirmed that nature makes some people slaves.
Churchmen did not prevent slavery or oppose it; rather they supported it, to such
an extent that the philosopher saint Thomas Aquinas supported the philosophical
view that agreed with the view of religious leaders, and he did not object to
slavery, rather he praised it because – according to the view of Aristotle – it is one
of the conditions in which some people are created naturally, and it does not
contradict faith for a man to be content with the lowest position in life.
Haqaa’iq al-Islam by al-‘Aqqaad (p. 215).
In the Dictionary of the Bible by Dr. George Yousuf it says: Christianity did not
object to slavery for political or economic reasons, and it did not urge believers to
oppose their generation’s views with regard to slavery, or even debate it, and it did
not say anything against the rights of slave owners or motivate the slaves to seek
independence; it did not discuss the harm or harshness of slavery and it did not
enjoin the immediate release of slaves.
It did not change anything in the nature of the relationship between master and
slave; on the contrary, it affirmed the rights and duties of both parties.
Contemporary Europe and slavery
It is the reader’s right, in this era of advancement and progress, to ask questions
about the pioneers of this progress and the numbers of people who died because
of the way in which they were hunted, and who died on their way to the coast
where the ships of the English Company and others would wait, then the rest died
due to changes in climate. Approximately 4% died as they were being loaded onto
the ships, and 12 % during the journey, let alone those who died in the colonies.
The slave trade continued at the hands of English companies that obtained the
right of monopoly with the permission of the British government, then gave free
rein to British subjects to enslave people. Some experts estimate that the total
number of people seized by the British during slavery and exiled to the colonies
between 1680 and 1786 CE was around 2,130,000.
When Europe made contact with Black Africa, this contact led to human misery
during which the black people of that continent were faced with a major calamity
that lasted for five centuries. The states of Europe came up with evil ways of
kidnapping these people and bringing them to their lands to serve as fuel for their
revival, where they burdened them with more work than they could bear. When
America was discovered, the calamity increased and they became slaves in two
continents instead of just one.
The Encyclopaedia Britannica says (2/779) on the topic of slavery: Hunting slaves
in the villages that were surrounded by the jungle was done by lighting fires in the
straw of which the corrals surrounding the villages were made, then when the
villagers fled to open land, the British hunted them down with whatever means
they had at their disposal.
During the period from 1661 to 1774, for every million Black Africans who reached
the Americas, a further nine million died during the hunting, loading and
transportation. In other words, only one tenth of those who were hunted survived
and actually reached the Americas, where they found no rest or relief, rather they
were subjected to hard labour and torture.
At that time, they had laws which any wise person would be ashamed of.
Among these evil laws were those which said that any slave who transgressed
against his master was to be killed, and any slave who ran away was to have his
hands and feet cut off, and he was to be branded with hot iron; if he ran away
again, he was to be killed. How could he run away if his hands and feet had been
It was forbidden for a black man to become educated, and the jobs of whites were
forbidden to coloureds.
In America, if seven black people gathered together, that was regarded as a crime,
and if a white man passed by them it was permissible for him to spit at them and
give them twenty lashes.
Another law stated that the blacks had no soul and that they possessed no
smartness, intelligence or willpower, and that life existed only in their arms.
To sum up, with regard to his duties and service to his master, the slave was
regarded as sane, responsible and punishable if he fell short, but with regard to his
rights, he had no soul and no being, and he was not more than a strong pair of
Finally, after many centuries of enslavement and oppression, there came the
protocol to abolish slavery and strive to put an end to it, in a resolution issued by
the United Nations in 1953 CE.
Hence their consciences did not awaken until the last century, after they had built
their civilization on the corpses of free men whom they had enslaved unlawfully.
What fair-minded person can compare this with the teachings of Islam, which came
fourteen hundred years ago? It seems that accusing Islam with regard to this topic
is like the saying, “She accused me of her problem then walked away.”
And Allaah knows best.
See: Shubahaat Hawl al-Islam by Muhammad Qutub; Talbees Mardood fi Qadaaya
Khateerah by Shaykh Dr. Saalih ibn Humayd, the Imam of the Haram in Makkah.
6. WHY MUSLIMS CANNOT MARRY NON-MUSLIMS
Why are Muslims not allowed to marry Non-Muslims?
1. The Qur’an prohibits Muslims to marry unbelievers
Qur’an mentions in Surah Al Baqarah Chapter 2 Verse 221
“Do not marry unbelieving women (idolaters), until they believe: A slave
woman who believes is better than an unbelieving woman, even though
she allures you. Nor marry (your girls) to unbelievers until they believe: A
man slave who believes is better than an unbeliever, even though he
allures you. Unbelievers do (but) beckon you to the Fire. But Allah
beckons by His Grace to the Garden (of bliss) and forgiveness, and
makes His Signs clear to mankind: That they may celebrate His praise.”
2. This life is a test for Hereafter
According to the Qur’an in Surah Al Mulk Chapter 67 Verse 2
“He Who created Death and Life, that He may try which of you is best in
deed: and He is the Exalted in Might, Oft-Forgiving.”
3. Concept of Salvation cannot differ amongst Life Partners
The ultimate goal and salvation for every Muslim is to attain paradise in
the Hereafter. A true husband or a wife will also want his/her spouse to
attain paradise in the hereafter. How can two life partners live together if
their ultimate goal i.e. Salvation differs? Such a marriage would be like a
vehicle whose one tyre is that of a cycle while the other tyre is that of a
truck. How will the vehicle run smoothly? Similarly if the beliefs or
concepts of salvation of the spouses differ then how can they live in
peacefully and achieve marital harmony?
7. MARRYING WOMEN FROM AHLE-KITAAB
Why does Islam permit a Muslim man to marry women from Ahle-Kitaab i.e.
Jews and Christians? Aren’t these women mushriks?
It is mentioned in the Glorious Quran in Surah Al Maa’idah Chapter 5 Verse 5
“(Lawful unto you in marriage) are (not only) chaste women who are
believers, but chaste women among the People of the Book…”
A Muslim man is allowed to marry a chaste Christian or a Jewish woman
because when this woman comes into a Muslim family, she will not be insulted
or ridiculed because in Islam we believe and respect all the Prophets of the
Bible which the Christians believe in i.e. Adam, Noah, David, Abraham, Moses,
John the Baptist, right uptill Jesus (pbut). She will feel comfortable in the
Muslim family as all her Prophets are revered.
On the other hand, a Muslim woman is not allowed to marry a Christian or a
Jewish man (according to the Qur’an 60:10) because when a Muslim woman
goes to a Christian or a Jewish family she is bound to be insulted and ridiculed
as they do not believe in Prophet Muhammad (pbuh).
The Qur’an prohibits Marriage with a Mushrik.
It is mentioned in Surah Al Baqarah Chapter 2 Verse 221
“Do not marry unbelieving women (idolaters), until they believe: A slave
woman who believes is better than an unbelieving woman, even though she
allures you. Nor marry (your girls) to unbelievers until they believe: A man
slave who believes is better than an unbeliever, even though he allures you.
Unbelievers do (but) beckon you to the Fire.”
It is also mentioned in Surah Al Maa’idah Chapter 5 Verse 72
“They do blaspheme who say: "Allah is Christ the son of Mary." But said
Christ: "O Children of Israel! worship Allah, my Lord and your Lord." Whoever
joins other gods with Allah,- Allah will forbid him the garden, and the Fire will
be his abode. There will for the wrong-doers be no one to help.”
From the above two verses we come to know that a Muslim is not allowed to
marry a Mushrik and from Surah Al Maa’idah Chapter 5 Verse 72 we can
decipher that Christians are doing kufr and shirk by calling Jesus Christ (pbuh)
as God. These two verses put together seem to contradict with Surah
Maa’idah Chapter 5 Verse 5 which gives the permission for a Muslim man to
marry a Jewish or a Christian girl.
The Qur’an should be analysed as a whole. Surah Al Maa’idah gives permission
for a Muslim man to marry a woman from the Ahle-Kitaab but the criterion is
that she should be a chaste woman.
It is mentioned in Surah Aali Imraan Chapter 3 Verse 110
“Ye are the best of peoples, evolved for mankind, enjoining what is right,
forbidding what is wrong, and believing in Allah. If only the People of the Book
had faith, it were best for them: among them are some who have faith, but
most of them are perverted transgressors.”
The Qur’an mentions that among the people of the book, there are some who
have faith but most of them are perverted transgressors. Analysing all the four
verses of the Qur’an, which are quoted, we can derive that only those
Christian women who are Mu’min, that is believers, are allowed to be married
to. These Christian women should believe in one God and not in Trinity that is
three in one. They should not consider Jesus (pbuh) as God or the son of God
but only as a Messenger of God.
8. WOMEN IN THE MOSQUE
Why are women not allowed in the mosque?
1. There is a misconception amongst the Muslims, especially the Muslims of
the Indian sub continent that women should not be allowed in the
mosque. There is not a single verse in the Qur’an which prohibits women
from entering the mosque and there is no single authentic Hadith which I
know of which states that the Prophet (pbuh) prevented or forbade
women from going to the mosque.
There is only one Hadith, which could be misunderstood to mean that
women should not go to the mosque. It is mentioned in Sunan Abu
Dawood, Vol. 1, The Book of Prayer, Chapter 53, Hadith No. 567:
“Do not prevent your women from (going to) the Mosques – but their
houses are better for them.”
Even in the above hadith which mentions that for the women their
houses are better than the Mosque clearly mentions that “Do not prevent
your women from (going to) the Mosques.”
2. There are several Ahadith which prove that both men and women went
to the mosque during the life of the Prophet (pbuh):
(i) The Prophet (pbuh) said, ‘Do not prevent the female servants of
Allah from going to the Mosques of Allah.’
[Sunan Abu Dawood, Vol. 1, The Book of Prayer, Chapter 52, Hadith No. 566]
(ii) And husbands were specifically told by him, “If the wife of any one
of you asks permission (to go to the mosque), do not deny them.”
[Sahih Al Bukhari, Vol. 1, Book of Adhaan, Chapter 166, Hadith No. 873]
(iii) From the time the Prophet (pbuh) entered Madinah, after Hijra, till
his demise, he never prevented women from entering the mosque.
(iv) During the time of the Prophet (pbuh), women not only went to the
mosque for prayer but also for religious education and literary
discussions as the mosque was the centre of community. Several
Ahadith tell us that the Prophet (pbuh) addressed people in the
mosque, and the audience consisted of both Muslim men and
women, and women many a time asked questions to the Prophet
(pbuh) in the mosque.
(v) Even at the time of Umar (ra) women went to the mosque. The
famous incident in which a lady from the back seat of the mosque
objected to Umar (ra) considering an upper limit to ‘Mahr’, is very
(vi) During the Prophet’s (pbuh) time, mosques had separate entrances
for ladies. Women filled the mosques from behind while men had
separate entrances and filled the mosques from the front. In
between the two sections were children who acted as a buffer zone.
(vii) It is reported by Abu Hurairah (ra) that the Prophet (pbuh) said:
“The best row for men is the first, and the worst for them is the last.
The best row for women is the last, and the worst is the first.”
[Sahih Muslim, Vol. 1, The Book of Salaah, Chapter 28, Hadith No.
3. Islam permits women to pray in mosques, but they should have separate
and equal facilities. Islam does not permit the intermingling of sexes.
Otherwise there will be a similar scene in mosques like other places of
worship where some people even come for ‘birdwatching’ and eveteasing.
4. In recent times, women are not allowed in mosques in a very few
countries especially in India and the neighbouring countries. Otherwise in
most of the other countries, women are allowed in mosques. Women are
allowed in mosques in Saudi Arabia, in UAE, in Egypt, in USA, in UK, etc.
They are also allowed in the Haram in Makkah and in Masjid An Nabwi in
Alhamdulillah, the trend is now changing in India. We have several mosques in
India and a few in Mumbai which allow women to pray in mosques (masaajid).
9. WISHING SALAAMS TO A NON-MUSLIM
Why cannot a Muslim wish ‘Assalaamu Alaikum’ (Peace be upon you) to Non-
1. Greet back more courteously
It is mentioned in the Qur’an in Surah Al Nisaa’ Chapter 4 Verse 86
“When a (courteous) greeting is offered you, meet it with a greeting still
more Courteous, or (at least) of equal courtesy. Allah takes careful
account of all things.”
If someone wishes you ‘Assalaamu Alaikum’ (Peace be upon you) you
have to wish back more courteously ‘Wa Alaikum Assalaam Wa
Rahmatullah’ (Peace and mercy of Allah be upon you). If someone wishes
you ‘Assalaamu Alaikum Wa Rahmatullah’ then you have to wish back
‘Wa Alaikum Assalaam Wa Rahamatullahi Wa Barakaatuhu’ (May peace,
mercy and blessings of Allah be upon you).
If someone says ‘Assalaamu Alaikum’, you can say loudly, with expression
of enthusiasm ‘Walaikum Assalaam’. Though the words are the same they
emerge from the depth of one’s heart with more feelings. This is also
If someone wishes you (with expression) ‘Assalaamu Alaikum Wa
Rahmatullahi Wa Barakaatuhu’ and if you cannot greet back more
courteously then at least greet back with equal courtesy (with
expression) ‘Wa Alaikum Assalaam Wa Rahmatullah Wa Barakaatuhu’.
2. Many Muslims think that we cannot wish Salaams to a Non-
There is a misconception among many Muslims who think that a Muslim
cannot wish ‘Assalaamu Alaikum’ to a Non-Muslim nor can he reply to
their greeting based on the following hadiths.
Allah’s Messenger (pbuh) is reported to have said,
“When the Jews offer you salutations, some of them say ‘Assaam-
Alaikum’ (death be on you). You should say (in response to it) ‘Alaikum’
i.e. ‘let it be upon you’.”
[Sahih Muslim, Vol. 6, The Book of Salaam, Chapter 4 Hadith No. 5654]
Narrated Abdullah bin Umar (ra): Allah’s Messenger (pbuh) said, “When
the Jews greet you, they usually say, ‘As-Saamu ‘Alaikum (death be on
you)!’, so you should say (in reply to them) ‘Wa’alaikum (and on you)’.”
[Sahih Al Bukhari, Vol. 8, Book of Asking Permission, Chapter 22, Hadith
3. Qur’an gives permission to wish ‘As-Salaamu Alaikum’ to
a. The Qur’an mentions in Surah Maryam Chapter 19 Verses 41 to 46
that the father of Prophet Ibraaheem (pbuh) was a Mushrik
(polytheist) and associated partners with God. When Prophet
Ibraaheem (pbuh) asked his father not to serve the satan, his father
replied, ‘I will stone you’ and he removed Ibraaheem out of the
house. Prophet Ibraaheem (pbuh) replies in Surah Maryam Chapter
19 Verse 47
“Abraham said: ‘peace be on thee (Assalaamu Alaikum): I will pray
to my Lord for thy forgiveness: for He is to me Most Gracious.’”
b. Allah instructs Moses (pbuh) and Aaron (pbuh) in Surah Taa Haa
Chapter 20 Verse 47, that when they go to Pharoah they should say:
“And Peace (Salaams) to all who follow guidance”.
This was the same greeting also used by Prophet Muhammad
(pbuh) to greet Non-Muslim rulers.
c. Surah Al Furqaan Chapter 25 Verse 63
“And the servants of (Allah) Most Gracious are those who walk on the
earth in humility, and when the ignorant address them, they say,
d. Surah Al Qasas Chapter 28 Verse 55
“And when they hear vain talk, they turn away therefrom and say:
‘To us our deeds, and to you yours; peace (Salaam) be to you: we
Seek not the ignorant.”
e. Surah Al An’aam Chapter 6 Verse 54
“When those come to thee who believe in Our signs, Say: "Peace be
f. From Ibn-e-Katheer (May Allah have mercy on him), Ibn-e-Abbas
(ra) says whoever wishes you among the creation of Allah, even if
he is a Magian you reply them back because Allah says in Surah Al
Nisaa’ Chapter 4 Verse 86:
“When a (courteous) greeting is offered you, meet it with a greeting
still more Courteous, or (at least) of equal courtesy. Allah takes
careful account of all things.”
g. Qatadah (May Allah have mercy on him) says that more courteous
greeting is for the Muslims and equal greeting back is for the Zimmi
people (Jews, Christians, Kaafirs etc.). We cannot wish the Zimmi
people first nor can we greet them more than what they have
greeted. But as per Sahih Al Bukhari and Sahih Muslim you should
say “Wa’alaikum” (and on you).
h. Sufyaan Ibn-e-Uyainah (May Allah have mercy on him) was asked if
one can wish salaam to Kaafirs, he said yes. For Allah says in the
Glorious Qur’an in Surah Al Mumtahinah Chapter 60 Verse 8:
“Allah forbids you not, with regard to those who fight you not for
(your) faith nor drive you out of your homes, from dealing kindly and
justly with them: for Allah loveth those who are just.”
i. Allah says in the Glorious Qur’an in Surah Al Mumtahinah Chapter 60
“There is for you an excellent example (to follow) in Abraham and
those with him.”
And Abraham (pbuh) said to his father:
“Abraham said: ‘peace be on thee (Assalaamu Alaikum): I will pray
to my Lord for thy forgiveness: for He is to me Most Gracious.’”
Allah says that Abraham (pbuh) said “Peace be on thee”
Abraham (pbuh) was not unkind towards his father in his reply, for
he was not permitted to be so, despite his father being in the state
The Jamhoor (Majority) Scholars: (They say) that this salaam of
Abraham (pbuh) is the wishing words like seeing off, it was not
words of blessings.
Al Tabari (May Allah have mercy on him) says: that it [salaam of
Abraham (pbuh)] means that his father is safe from his side,
therefore you cannot wish Kaafir with Salaam.
Others say: This is “words of blessings” at the time of wishing off.
Therefore you can wish Kaafirs with Salaam as well as wish them
j. Ibn Al Naqqaash (May Allah have mercy on him) said: One who is
humble spoke to an ignorant and Allah said:
“And the servants of (Allah) Most Gracious are those who walk on
the earth in humility, and when the ignorant address them, they say,
Allah also says in Surah Al Qasas Chapter 28 Verse 55:
“And when they hear vain talk, they turn away therefrom and say:
‘To us our deeds, and to you yours; peace (Salaam) be to you: we
Seek not the ignorant.”
4. Hadiths on wishing ‘As-Salaamu Alaikum’ to the non-Muslims
a. Narrated Abu Hurairah (ra): Allah’s Messenger (pbuh) said, “Do not greet
the Jews and Christians with Salaam and when they meet on street make
their path narrow.”
[Sahih Muslim, Vol. 6, The Book of Salaam, Chapter 4, Hadith No. 5661]
b. Usama bin Zaid (ra) said, “…The Prophet (pbuh) passed by a mix
gathering in which there were Muslims, Polytheists, idolaters and Jews.
Among them there was ‘Abdullah bin Ubayy, and there was Abdullah bin
Rawaha (ra) too. The Prophet (pbuh) greeted them and invited them to
[Sahih Al Bukhari, Vol. 8, Book of Asking Permission, Chapter 20, Hadith
c. The first hadith mentions not to greet the Jews and Christians because
Salaam is a mark of respect and Kaafirs do not deserve respect.
And the second hadith points out to greet the Kaafirs when in the mixed
d. Al Tabari (May Allah have mercy on him) says these two hadiths do not
contradict, for Abu Huraira’s (ra) hadith is a general law and Usama bin
Zaid’s (ra) hadith is of at specific occasion.
e. Ibraheem Al-Nakha’ee (May Allah have mercy on him) says: When you
are in need from Jews and Christians then you can greet them with
Salaam. Therefore the hadith of Abu Huraira (ra) means that when you
are not required to greet them you should not, but if you need anything
from them or they are in your company or they are your neighbours or
you are in their company while travelling, in such occasions you can greet
f. Al Tabari (May Allah have mercy on him) says: From the Salafs we know
that they wished people of the book with ‘Salaam’. For example Ibn-e-
Masood (ra) wished those with him in Duhqaan (name of place).
Alqama [student of Ibn-e-Masood (ra)] asked him, is it not incorrect to
wish them first? He said: Yes, but they have the right of companions.
g. When Abu Usaamah (ra) returned to his home he never passed Muslims,
Christians, Children or Adult without wishing them with ‘Salaam’. He was
asked why wish them ‘Salaam’, he said aren’t we commanded to spread
h. Al Hasan Al Basri (May Allah have mercy on him) says, when you pass a
mixed gathering of Muslims and Kaafirs then wish them with Salaam.
i. Imam Auzaa’ee (May Allah have mercy on him) was asked about a
Muslim who passes by a Kaafir and wishes Salaam? He said even the
Salaf us Saaliheen before you wished them and if you avoid then even
the Salaf us Saaliheen avoided wishing them with Salaam.
10. WHY IS BUILDING OF TEMPLES AND CHURCHES AND
PROPAGATING OTHER RELIGIONS PROHIBITED IN
Why is building of temples, churches, etc. and the propagation of any religion
other than Islam not allowed in Islamic countries like Saudi Arabia?
1. Example of selecting a Maths teacher
Suppose you are a principal of a school and you have to select a
Mathematics teacher. It is obvious that you will interview the candidates.
If one teacher says that 2 + 2 = 3, the other says 2 + 2 = 4 and the
third says 2 + 2 = 5, whom will you select? Since you know mathematics
is logical, you will never select or allow a person to teach mathematics
who doesn’t even know the basics of arithmetic that
2 + 2 = 4.
2. Where religion is concerned Muslims are experts
Similarly in the field of religion, Muslims are the best and the Qur’an
clearly mentions in Surah Aali Imraan, Chapter 3, Verse 19:
“The Religion before Allah is Islam (submission to His will).”
It is further mentioned In Surah Aali Imraan Chapter 3, Verse 85:
“If anyone desires a religion other than Islam (submission to Allah), never
will it be accepted of him; and in the Hereafter he will be in the ranks of
those who have lost (All spiritual good).”
3. No other religious scripture claims that its religion alone is
There is no other religious scripture on the face of the earth besides the
Qur’an, which says that only its religion is true, correct and acceptable to
Almighty God, and that all the other religions are false and hence not
acceptable to Almighty God.
If you are a principal who knows Maths, you will never allow a person to
teach Maths in your school who does not know Maths. Similarly we
Muslims who are experts in the field of religion and know that Islam is
the only true religion, will not allow anyone to preach any other religion
besides Islam. We Muslims also know that what the true concept of
Almighty God i.e. Allah (swt) is, and thus we will not permit anyone to
build a place of worship where they worship anyone besides Allah (swt).
11. GOD IS SUPERNATURAL
God is supernatural, He can do everything, then why cannot He become a
I. GOD IS NOT SUPERNATURAL
1a. All those who believe in a God also believe He is supernatural. The fact is God
is not supernatural. Supernatural means something beyond the laws of nature.
He is not natural. The Concept of God according to the Qur’an is, God made
nature. So it can never be the case that nature wants to do this and God
wants to do that.
b. God is natural. He made nature, he made your Fitrah, i.e. the innate nature of
the human being.
2a. One of the ninety nine names of Allah (swt), which is given in the Qur’an i.e.
Asmaa-ul-Husna of Allah (swt) is ‘FAATIR’. It is also the title of the 35th Surah
of the Qur’an. Faatir is derived from the root word ‘Fitrah’.
b. Faatir means the ‘Originator of Creation’, which implies the creation of
primeval matter, to which further creative processes have to be added by
Allah. In brief it means ‘The Creator’, ‘The Former’, ‘The Shaper’, ‘The Splitter’,
etc. Therefore for the breaking of the fast we use the Arabic word ‘Iftaar’ i.e.
to break fast.
3a. The first verse of Surah Faatir Chapter 35 ends with the phase:
“for Allah has power over all things.”
It is also mentioned in Surah Al Baqarah Chapter 2 Verses 2, 106, 109, 148
and 284, Surah Aali Imraan Chapter 3 Verse 165, Surah Al Noor Chapter 24
Verse 45, Surah Al Nahl Chapter 16 Verse 77, Surah Al Ankaboot Chapter 29
The Qur’an asks us to observe and ponder over the signs i.e. Aayaats of Allah
i.e. the trees, the birds, the sun, the moon and verify for ourselves. All the
signs of Allah have a nature i.e. they are natural. The sun travels its course,
the moon travels its course and they follow the laws of nature.
b. Similarly according to the Qur’an Allah too has a nature, a characteristic, a
practice i.e. Sunnah and there is no change or alteration in the Sunnah of
i. According to Surah Al Ahzaab Chapter 33 Verse 62
“No change wilt thou find in the practice (approved) of Allah.”
ii. Surah Al Room Chapter 30 verse 30 says
“(Establish) Allah's handiwork according to the pattern on which He has made
mankind: no change (let there be) in the work (wrought) by Allah: that is the
standard Religion: but most among mankind understand not.”
4. Quantum and Modern Science tells us, if you don’t have an observer, you
don’t have anything. A Universe without an Observer is useless. Modern
Scientists pose the question who was the first Observer. Another attribute of
Allah (swt) in the Qur’an is ‘ASH-SHAHEED’ which means ‘the Witness’.
Therefore unless you don’t have someone observing or looking at the world,
the world is useless. Thus you cannot imagine a world without God.
II. GOD DOES NOT DO EVERYTHING
God does everything! No God does not do everything. I do realize that all the
people who believe in God whether Muslims or non-Muslims may be shocked
when I said God does not do every thing.
1. Let me ask you a poser for better understanding. If I ask the question can
God create everything? Almost all will reply yes, can God destroy anything.
Almost all will say yes. My third question will be, can God create a thing which
He cannot destroy? If the reply is ‘yes’ then the 2nd answer that, God can
destroy anything is wrong. If the reply is ‘no’ then the first answer that God
can create anything is wrong. You have trapped yourselves.
2a. Similarly a person cannot be tall and short at the same time, it is meaningless.
God does not create a tall, short man. He either creates a tall man or a short
man. He can make a tall man short but then the tall man, no longer remains
tall. Similarly God can make a short man tall but then the short man, no
longer remains short. Therefore a person cannot be tall and short both at the
same time. He can either be tall or short or none, i.e. medium height.
b. Similarly God does not create a fat thin man.
3. God only does Godly things. He does not do ungodly things. I can list more
than a 1,000 things that:-
i. God of the Qur’an does not do, for example, God does not tell a lie, the
moment He tells a lie, He seizes to be God. The Qur’an says God does not lie.
ii. God does not do injustice, the moment He does injustice He seizes to be God.
The Qur’an says God is not unjust in Surah Al Nisaa’ Chapter 4 Verse 40.
“Allah is never unjust in the least degree”
[Al Qur’an 4:40]
iii. God does not become cruel.
iv. God does not forget
God will not throw me out of His domain because to Him belongs everything
and the whole universe. He can kill me, He can obliterate me but will not
throw me out of His domain.
4a. No where does the Qur’an say God does everything. The Qur’an says, “…for
God has power over all things.” This statement is mentioned in several places
in the Qur’an:
Surah Al Baqarah Chapter 2 Verse 106
Surah Al Baqarah Chapter 2 Verse 109
Surah Al Baqarah Chapter 2 Verse 148
Surah Al Baqarah Chapter 2 Verse 284
Surah Aali Imraan Chapter 3 Verse 165
Surah Al Nahl Chapter 16 Verse 77
Surah Al Noor Chapter 24 Verse 45
Surah Al Ankaboot Chapter 29 Verse 20
Surah Faatir Chapter 35 Verse 1
There is a world of a difference between God does everything and God has
power over everything
b. Without His permission nothing can happen.
Qur’an mentions in Surah Al Burooj Chapter 85 Verse 16
“Allah is the doer of all that He intends”
[Al Qur’an 85:16]
III. GOD DOES NOT TAKE HUMAN FORM
1. Why does God not take human form?
God can take a human form but then He will seize to be God. A God cannot
take human form and be God at the same time. They are 2 opposite things.
As you cannot have a tall, short man, similarly you cannot have God in human
form. God is immortal, human being is mortal, therefore you cannot have a
person who is mortal and immortal at the same time. Human beings are born
and are created, God is uncreated. Human beings have a beginning, God has
no beginning. Human beings have an end, God has no end.
2. All human beings require to eat and drink and survive.
The Quran says in Surah Al An’aam Chapter 6 Verse 14
Say: "Shall I take for my protector any other than Allah, the Maker of the
heavens and the earth? And He it is that feedeth but is not fed."
[Al Qur’an 6:14]
Human beings require sleep and rest, God according to the Qur’an in Surah Al
Baqarah Chapter 2 Verse 255 i.e. ‘Ayatul Kursi’, He does not require sleep.
“Allah! There is no god but He,- the Living, the Self-subsisting, Eternal. No
slumber can seize Him nor sleep.”
[Al Qur’an 2:255]
Human beings have wants, “Allah is free of all wants”. It is mentioned in
Surah Luqmaan Chapter 31 Verse 26 and Surah Faatir Chapter 35 Verse 15.
“O ye men! It is ye that have need of Allah: but Allah is the One Free of all
wants, worthy of all praise.”
[Al Qur’an 35:15]
3. Many people while describing God, give Him human qualities unknowingly i.e.
God can be born, God eats, God drinks (milk), God gets tired, God sleeps etc.
You are giving a whip to the Atheist to beat you with. Why should he worship
a God which has human qualities like himself. Therefore he says ‘La Ilaaha’
there is no God. The Muslim says the same ‘La Ilaaha’. We don’t believe in
such gods that eat, drink, get tired, sleep etc. The same people will further
agree, God does everything. Possible, the other gods with a small ‘g’ do
everything, they can take human forms, tell lies, do injustice but the God of
Islam with a capital ‘G’ only does Godly things.
The same people if they are unable to logically explain the concept of their
God, they further use another illogical reason that God is not natural. He is
Supernatural, which they themselves are unable to understand and explain.
According to Islam there is only one God for the whole humankind, Who is not
Supernatural but Natural. He does not do everything. He only does Godly
things and He does not take human form.
12. “ALLAH” IS MORE APROPRIATE THAN GOD
Why do Muslims call God, ‘Allah’?
It is mentioned in the Glorious Qur’an in Surah Al Ikhlaas Chapter 112 Verses
1 to 4:
“Say: He is Allah, The One and Only.
Allah, the Eternal, Absolute.
He begets not, nor is He begotten.
And there is none like unto Him.”
1. A person can play around with the English word ‘God’
Muslims prefer calling Allah (swt) as ‘Allah’, instead of the English word
‘God’. The Arabic word ‘Allah’ is pure and unique, unlike the English word
‘God’ which can be played around with.
2. God + s = Gods
If you add the alphabet ‘S’ to ‘God’, it becomes ‘Gods’, that is plural of
God. Allah is One and Singular. There is no plural of Allah.
3. God + dess = Goddess
If you add ‘dess’ to ‘God’ it becomes ‘Goddess’, that is a female God.
There is nothing like male ‘Allah’ or female ‘Allah’. Allah (swt) has no
4. God + Father = Godfather
If you add the word ‘father’ to ‘God’, it becomes ‘Godfather’. “He is my
Godfather” i.e. he is my guardian. There is nothing like ‘Allah Abba’ or
‘Allah father’ in Islam.
5. God + Mother = Godmother
If you add the word ‘mother’ to ‘God’ it becomes ‘Godmother’. There is
nothing like ‘Allah Ammi‘ or ‘Allah mother’ in Islam.
6. Tin + God = Tingod
If you put ‘tin’ before ‘God’ it becomes ‘Tin-God’ i.e. a fake God. There is
nothing like ‘tin Allah’ or ‘fake Allah’ in Islam.
7. Allah is a Unique Word
‘Allah’ is a unique word, which can neither conjure up a mental picture,
nor can it be played around with. ‘Allah’ is the name mentioned for the
One Unique and True God, in the Qur’an. Therefore, Muslims prefer
calling God, ‘Allah’. But sometimes while speaking to non-Muslims we
may have to use the inappropriate word ‘God’, for Allah.
13. WHY IS ALLAH REFERRED AS ‘HE’ IN THE QUR’AN?
Why is Allah referred as ‘He’ in the Qur’an?
1. No Neuter gender in Arabic
In most of the languages we have three genders - Masculine, Feminine
and Neuter genders. But in Arabic we have only 2 genders - Masculine
and Feminine. There is no Neuter gender.
a. ‘Huwa’ in Arabic means ‘He’ or ‘It’
b. ‘Hiya’ in Arabic means ‘She’ or ‘It’
c. There is no specific Neuter gender in Arabic
2. Why ‘Huwa’ used instead of ‘Hiya’ when both mean ‘It’
There are certain rules for using feminine gender in Arabic
a. Either specific word for female, for example ‘Ummun’ for ‘mother’.
b. If the Arabic word ends with ‘t’ for example ‘mirwahatun’ which
means fan (Allah does not end with a ‘t’).
c. Anything which is dual in pairs for example ‘ainun’ for eyes, ‘yadun’
for hands (Allah is singular).
14. WHY ARE MUSLIM MEN CIRCUMCISED?
Why are Muslim men circumcised?
It is not Fardh or compulsory for a Muslim man to be circumcised. However, it
is a highly recommended Sunnah. It is Mustahab i.e. encouraged in Islam for
Muslim men to be circumcised. It is a Sunnah of Prophet Ibraheem (pbuh),
which was also taught by our beloved Prophet Muhammad (pbuh). Even in
various other religions like Judaism and Christianity, a person should be
It is mentioned in the Gospel of John, Chapter 7 Verse 22:
“Moses therefore gave unto you circumcision.” [John 7:22]
It is mentioned in the Book of Acts, Chapter 7 Verse 8:
“And he gave him the covenant of circumcision: and so Abraham begat Isaac,
and circumcised him the eighth day.” [Acts 7:8]
According to the Bible, Jesus Christ (pbuh) was also circumcised. It is
mentioned in the Gospel of Luke, Chapter 2 Verse 21:
“And when eight days were accomplished for the circumcising of the child, his
name was called JESUS, which was so named of the angel before he was
conceived in the womb.” [Gospel of Luke 2:21]
Even though the Bible mentions that Jesus (pbuh) was circumcised, yet we
find that Christians do not follow the law of circumcision.
Let us analyse the scientific and the logical reasons behind circumcision.
Normally, in circumcision the prepuce or the foreskin of the male organ i.e.
the excess skin is cut, which prevents several diseases. For example a person
who is not circumcised has chances of having Meatal Phimosis i.e. narrowing
of the opening of the prepuce which causes difficulty in micturating i.e.
There can be Paraphimosis in which the prepuce of an uncircumcised male
organ is constricted. It becomes tight when it is inverted and does not go back
to its normal position. There can be Balanoposthitis i.e. inflammation of the
glans and the foreskin in uncircumcised males. It is very painful. It can lead to
aversion of the skin. There are several cases that I as a doctor have come
across in which the prepuce of the males gets stuck in the zip of the trouser
causing ulceration. It is quite common. Hence, if one is not circumcised, there
are chances of several diseases.
Due to lack of hygiene in uncircumcised males, there are chances of
carcinoma i.e. cancer of the penis which is very dreadful. The life itself can be
jeopardised. Muslims use water after they micturate (urinate) or answer the
call of nature. It is a very hygienic practice. However we find that non-Muslims
do not use water apart from being uncircumcised. There are more chances of
itchiness and inflammation due to this unhygienic practice. Stones may also
develop in infants if the prepuce is not cleaned.
Men who are uncircumcised are more likely to get infection like genital herpes.
There can be gangrene.
Even the wife of the man who is not circumcised has chances of getting
affected. Several medical reports suggest that a woman can acquire cancer of
the cervix if she is the wife of an uncircumcised man. She can also acquire
similar diseases like genital herpes.
That is the reason in America today, there is hardly a small percentage of the
American population who do not get circumcised. The moment a male child is
born in America, the first thing that the doctors ask, “Do you want your son to
be circumcised?” More than 50% of the children in America are circumcised
the moment they are born.
Muslims have a religious practice of having their children circumcised. These
are a few reasons why Islam has asked a man to get circumcised and Wallahu
A’lam, Allah knows the other reasons.
15. NON-MUSLIMS REFERRED AS KAAFIRS
Why do Muslims abuse non-Muslims by calling them Kaafirs?
1. Kaafir means one who rejects
‘Kaafir’ is derived from the word ‘kufr’, which means ‘to conceal’ or ‘to reject’.
In Islamic terminology, ‘Kaafir’ means one who conceals or rejects the truth of
Islam and a person who rejects Islam is in English called a ‘non-Muslim’.
2. If non-Muslims are hurt - they should accept Islam
If any non-Muslim considers the word ‘Kaafir’ i.e. ‘non-Muslim’ as an abuse, he
may choose to accept Islam and then we will stop referring to him as or call
him a Kaafir i.e. a non-Muslim.
16. MUSLIMS PRAY FIVE TIMES A DAY
Why do Muslims have to pray five times everyday? Isn’t praying once a day
1. Salaah is not merely Prayer
Salaah does not merely mean to pray. According to the Oxford dictionary,
‘pray’ means ‘to beseech’ or ‘to ask earnestly’ e.g. “He prayed to be
released in the court of law.” It also means supplication. In other
religions, they pray i.e. ‘beseech or supplicate’ e.g. ‘Our Lord! Give us this
day our daily bread.’ The Du’a we Muslims make after Salaah is actually
prayer i.e. supplication.
2. Salaah is Programming
Salaah is much more than merely praying. In Salaah we not only ask
from Allah but we also thank Him, praise Him, and at the same time
receive guidance from Him. Salaah in the true sense is ‘programming’ or
3. Unlike computers humans have freewill
Computers require programming because they do not have a freewill of
their own. Humans have their own freewill and with the various kinds of
evil that are present in society such as eve-teasing, cheating, bribing,
robbing, alcoholism, drug addiction, obscenity, etc., there is every
possibility of the human being getting deprogrammed. Thus it is
compulsory that we should regularly be programmed to remain on the
Siraatal Mustaqeem that is, the Straight Path.
4. Healthy body requires 3 meals a day, spiritual soul requires 5
times Salaah a day
For a healthy body three meals a day are required. Similarly for a spiritual
soul, a minimum five times Salaah is required in a day. You cannot
remain healthy by having only one meal a day.
5. According to the Qur’an Muslims should pray minimum five
times a day
According to the Qur’an a Muslim should pray minimum five times a day.
It is mentioned in:
(i) Surah Hood Chapter 11 Verse 114:
“And establish regular prayers at the two ends of the day and at the
approaches of the night: for those things that are good remove
those that are evil: be that the word of remembrance to those who
remember (their Lord).”
(ii) Surah Al-Israa’ Chapter 17 Verse 78:
“Establish regular prayers – at the sun’s decline till the darkness of
the night, and the morning prayer and reading: for the prayer and
reading in the morning carry their testimony.”
(iii) Surah Taa Haa Chapter 20 Verse 130
“Therefore be patient with what they say, and celebrate (constantly)
the praises of thy Lord before the rising of the sun, and before its
setting; Yea, celebrate them for part of the hours of the night, and
at the sides of the day: that thou mayest have (spiritual) joy.”
(iv) Surah Al Room Chapter 30 Verses 17-18:
“So (give) glory to Allah, when ye reach eventide and when ye rise
in the morning; Yea, to Him be praise, in the heavens and on earth;
and in the late afternoon and when the day begins to decline.”
(v) Timings of 5 times Salaah:
The 5 daily prescribed Salaah are:
Fajr – Between the break of dawn and sunrise.
Zuhar – After the sun reaches its highest point that is when
the sun starts declining early in the afternoon till the
shadow becomes equal in size of the object.
Asr – Late in the afternoon after Zuhar until sun turns
yellow or until sun begins to set.
Maghrib – After sunset until disappearance of twilight.
Isha – Late in the evening or in the night after
disappearance of twilight before midnight.
What is the significance of fasting?
1. Fasting controls desire
Fasting is abstaining from food, drink and sex from dawn to sunset in
the complete month of Ramadhaan.
The Qur’an mentions in Surah Al Baqarah Chapter 2 Verse 183
“O ye who believe! Fasting is prescribed to you as it was prescribed to
those before you, that ye may (learn) self-restraint”.
Psychologists say that if you can control your hunger, you can control
almost all your desires. The Qur’an rightly mentions that fasting helps
you to learn self-restraint i.e. in controlling your desires.
2. Helps to inculcate good habits
Along with fasting during the holy month of Ramadhaan many Muslims
do good deeds like charity, helping the poor, etc. which later on
become a part of their routine activity in their lives.
3. Helps to overcome many Evils
In the holy month of Ramadhaan, besides fasting, the person tends to
be more pious which helps to overcome many evils. If a person can
abstain from smoking cigarettes from dawn to sunset in Ramadhaan,
he can also abstain from smoking cigarettes from the cradle to the
grave. Smoking is haraam i.e. forbidden in Islam. If a person can
abstain from drinking alcohol from dawn to sunset, he can also abstain
from drinking alcohol from the cradle to the grave. All intoxicants are
forbidden in Islam.
4. Every Machine requires servicing
Every Machine requires regular servicing. We service our car or
motorcycle once every 3 to 4 months. The more complicated a
machine is, more is the requirement for servicing.
5. Fasting is Servicing of Human Beings
If you allow me to call human being a machine, I would say it is the
most complicated machine on the face of the earth. Don’t you think it
requires servicing? According to me, fasting during the month of
Ramadhaan is the annual servicing of the human body and spirit, i.e.
once in a year during one complete month.
6. Fasting gives rest to Body
During fasting Muslims abstain from food, drink, sex etc. from dawn to
sunset. While fasting many organs of the body get rest, which is
important for their good health.
7. Medical Benefits of Fasting
a. Fasting increases intestinal absorption.
b. Fasting also lowers cholesterol level, which prevents several Cardio-
18. WHY DO MUSLIMS FOLLOW THE LUNAR CALENDAR?
Why do Muslims follow the lunar calendar instead of the solar calendar?
1. In Solar calendar every year the months fall in the same season
For example the months of March, April and May in India will always have
summer, while July, August, September will always have monsoon i.e.
rain and November, December and January will always have winter.
2. In the lunar calendar in different years the months fall in a
The lunar calendar has about 11 days less than the solar calendar, thus,
every year, the month of the lunar calendar occurs 11 days prior to what
it had occurred in the previous solar year. Thus, in a span of about 33
lunar years a human being will have a taste of all the different seasons
for one particular month of the lunar calendar. This is very important
because the yearly activities of a Muslim are based on the lunar calendar
and certain months like Ramadhaan and Hajj are very important to the
Muslims. During Ramadhaan a Muslim has to fast which includes
abstaining from food and drink from dawn to sunset. If the Islamic
months were based on the solar calendar where the seasons were fixed,
then people living in certain parts of the world would have Ramadhaan in
summer while in other parts of the world it would be winter. Some
Muslims would have to fast for a longer period of time where the days
are long while other Muslims would have to fast for a shorter period of
time where the days are short. If the seasons did not change, then
Muslims living in some parts of the world would be at a disadvantage
throughout their lives.
By following the lunar calendar, every Muslim has a taste of fasting in
different seasons and for a different time period, in a span of about 33
years of his life.
19. WOMEN CAN GIVE DIVORCE
Why does Islam not permit a woman to give divorce?
‘Talaaq’ is an Arabic word used for ‘divorce’ when given by a husband to his
wife. A woman can very well divorce the husband in Islam, but this is not
According to Sunan Abu Dawood, Hadith No. 2172 and 2173 which is also
mentioned in Sunan Ibn Maajah, Hadith No. 2018, the Prophet (pbuh) said
that among the permissible things, the most hateful in the sight of Allah, is
divorce. However the following conditions need to be fulfilled.
a. The person should not be in a state of intoxication while giving
b. The person should be in a sound state of mind and not mentally
c. Before deciding on giving a divorce there should be a mutual talk
regarding the situation between the husband and the wife.
d. According to Surah Al Nisaa’ Chapter 4 Verse 35, if the talks fail, two
arbiters should be appointed, one from the husband’s family and the
other from the wife’s family. In short, have a family meeting to avoid
e. Only if all these measures fail, can a person go ahead to give divorce.
f. According to Surah Al-Talaaq Chapter 65 Verse 2, while pronouncing
Talaaq, two persons endued with justice should be taken as witnesses.
There are five different types of divorce in Islam:-
1. With the mutual consent of both the husband and the wife. Here both
may agree that they are not compatible with each other.
2. With the unilateral will of the husband. Here, the husband has to
forego the ‘Mahr’, that is, the dower he has given to the wife. In case
any amount of Mahr has remained unpaid, he should give it to the
3. With the unilateral will of the wife. This is only permissible if she
specifies it in her marital contract that she too will have the right of
unilateral divorce. This is called as Ismah or talaq-e-tafweedh.
4. If the husband ill-treats or neglects his wife or does not maintain her
properly, she has a right to go to a judge and nullify the marriage.
This is called as Nikaah-e-fasq. Here, the judge decides whether the
husband has to give the complete amount of Mahr or part of it to the
5. The last type is called ‘Khula’. Here the husband may be very good,
but due to personal reasons, the wife may wish to separate. Here, with
the permission of the husband she can separate but she has to forgo
her marital gift, that is, her Mahr.
Some jurists give different names for the above described divorces, while
many club the different types of divorce and broadly divide the different types
into two or three categories.
20.WOMEN AS A HEAD OF STATE
Can a woman be a head of the state?
There is no direct reference in the Quran, which says that a woman should not
be a head of state. However since Islam considers man to be the leader of the
house, therefore the head of the state should also be a man.
It is mentioned in the the hadith of Sahih Al Bukhari, Vol. 9, The Book of Fitan,
Chapter 18, Hadith No. 7099:
The Prophet (pbuh) said, “Never will succeed such a nation as makes a
woman their ruler.”
Some Scholars say this refers only to a particular state at the time of the
Prophet (pbuh) i.e. Persia where a Queen was made the leader.
But all the Scholars unanimously agree that a woman cannot be a ‘Khaleefah’.
Let us analyse the pros and cons of a woman being the head of state in the
1. The head of state has to lead congregational prayers. A woman cannot
be an Imaam because during prayers (Salaah) there are several postures
to be adopted such as Qiyaam, Rukoo’, Sujood, that is standing, bowing
and prostration, and if a woman leads prayers, with men standing
behind, it is bound to create disturbance and distraction.
2. The head of state very often has to meet other heads of state who are
usually men. Many a time they have to have private closed-door
meetings. Islam does not permit a woman to be alone in a closed room
with any Non-mahram (i.e. a male except her father, brother, husband,
son, father-in-law, son-in-law). Islam does not permit Intermingling of
3. There is usually a lot of media exposure of the head of state.
Photographs and Video recordings are regularly taken. Normally the head
of state has to stay in physical proximity with other male dignitaries,
which may involve handshakes etc.
4. The head of state has to normally meet women and men regularly to
attend to them and to try help solve their problems.
5. If a woman gets pregnant, she requires rest for at least a few months
during which she will not be able to attend to the duties as a head of
6. During the menstrual cycle, there are certain mental, psychological and
behavioural changes, which take place in women due to the release of
the sex hormone oestrogen.
7. According to Medical Science, women in general perform better than men
in vocal and verbal skills irrespective of the level of oestrogen. Men
perform better in spatial relationships which is the ability to see or
imagine objects in space for example think in advance how a building or
a project will turn out.
The decision of a leader is related mainly to this spatial relationship skill.
Verbal, vocal and other skills of a woman are very important for her as a
mother to raise a child. Here Allah (swt) has given women an edge over
This study was done by two psychologists of Canada both of whom were
women, Dr. Doreen Kimura and Elizabeth Hampson. This report was also
published in “The New York Times – Nov. 1988”.
8. If she has children, her responsibility as a mother is important than that
as a head of state.
Therefore I am more inclined to the view of those scholars who say that
a woman should not be made the head of state. However this does not
mean that women cannot take active part in politics. They have a right to
vote as well as take part in law making.
When the treaty of Hudaibiyah was signed most of the people were
disturbed. It was the wife of the Prophet, Umm Salamah, who gave him
advice and supported him. Though the Prime minister is the most
important person in our country, many a time the advisors and the
personal assistants are the ones that shape the decisions and have more