Questions & Answers

Answers by the Followers

Who is KAFIR?

Q: What is a kafir? Can a non-Muslim who only believes in the existence of Allah (SWT) but does not practice Islam be called a kafir?

Answer by Shinzey

Answer: In Arabic there are three meanings of the word ‘kaafir’ which are used in the Qur’an.

  • The first meaning is ‘a person who does not accept or who denies’.

If a person has the knowledge of right and wrong and still he does not accept it or denies it then he is called a ‘kaafir’.

But, a person who doesn’t know about right and wrong and is on the wrong path, he is not a kaafir as he has no knowledge of the right path.

  • The second meaning is the ‘one who conceals’.

Whoever has true revealed divine knowledge and conceals it from the masses then he is a ‘kaafir’.

Those who concealed Vedas from the masses were surely ‘kaafirs’.

Those who concealed Jesus Christ’s true message and altered it were definitely ‘kaafirs’.

Also those who keep the masses away from understanding the meaning of the Qur’an will come under the definition of ‘kaafir’.

  • Third is the ‘one who is ungrateful’.

Gratefulness is an emotional response in lieu of some bestowment or gift from anyone. Whoever misuses any gift of bestowment conferred on him/her is also ungrateful.

Those who misused the divine knowledge of the Vedas, Gospels and Qur’an will fall under the category of being ungrateful or ‘kaafir’.

Apart from these literal meanings of ‘kaafir’, there is one more explanation of the word in Qur’an: whoever does not make the ‘Word of God’ the final arbitrator or the final adjudicator in his doubts and disputes is kaafir.

…وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

…and whoever did not judge by what Allah revealed, those are they that are the disbelievers. (Qur’an 5:44)

A large majority of so called Muslims may not escape the purview of this definition.

Kaafir is a word which is also being used for true Muslims. Those who reject the Devil are the Kafirs of Devility.

… فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ…

…whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle… (Qur’an 2:256)

Quran has only described the attributes of believers, hypocrites and kafirs.

Only at one place it has allowed to call someone kaafir to those who have clearly understood the truth but still are adamant on disbelieving.

Apart from these no one on the earth has the right to call anyone ‘kaafir’. It’s only ALLAH who knows who submitted to HIM and who is a kaafir.


Who is hypocrite?

Q: Who is Munafiq?

Answer: Surah baqarah: ayat 11-20

This ayah talks about munafiqs or the religious hypocrites. Munafiqs present themselves as reformers (islaah karne wale) but in actuality they are the troublemakers (fasadis). They, just like an unintellectual, bring disharmony in this well-balanced world and yet proclaim themselves to be the harbingers of change. And when it is told to them, “Believe, as the momin (a believer who totally submits to the will of God) does, they say , “Should we believe like these fools?” According to them, their business and their livelihood would run into loss if they do not lie and adapt the ways of a momin. Actually, these munafiqs are the real fools, which they fail to agree. They are descending towards huge loss slowly and gradually which they do not know. They are absolute fools because they do not believe in the law of cause and effect. The result of their deeds keeps accumulating and it will be paid to them in this word itself, but then it will be too late for them. They will not have time even for repentance as HE is the most just and pays back for your deeds, accordingly. Another characterstic of munafiq given in this ayah is that when they are in the company of true believers, they say that they are with them in all their endeavours. And when they get back to the people of their type or munafiqs, they say, “Our conversations with momins are mere humor and baseless.” Similarly, Allah’s law (which is unchangeable) would play a joke on these fools of which they do not know. HE will push them into darkness (the darkness of wit and understanding) so much so that they will never be able to come out of it. They will keep strolling in the wrong path and will never find the course of righteous men. These are people who buy ignorance for guidance, so their bargain brings no gain nor are they guided. The righteous men (momins) have bargained their life and possessions for paradise. They are aware that the Giver can take it whenever HE wants, it was always His. This ayah sights two parables in order to further clarify the temperament of a munafiq. In the first one, they are compared to those who light a fire (fire has benefits as well as drawbacks). As soon as the fire starts illuminating around them, Allah takes away its benefits and leaves them with its detrimental effects. This would throw them in darkness –a darkness of ignorance and foolishness. This is because they shed light on the things around them without the guidance of Allah. They believe in their self-created philosophies and reject the laws and teachings of Allah. Their ears and eyes are shut, they would never return back to wisdom. The second parable is about abundant rain befalling them with thunder, darkness and lightening. This rain is nothing but the crisis happening in and around the world, which would scare them to death. They would suffer in fear and panic for not having faith in Allah. They would try and take a few steps in light but again get confused and halt when darkness would block their path. Allah has some hope in them and says if they want they can return to the righteous path. Allah’s laws are unchangeable and He is the best estimator.



Q: What exactly does “Ghazwa-e-Hind” mean? How and when did such a term come into existence? Do Indian Muslims believe or support this theory?

Answer by Nabeela Tanveer:

…By the term ‘Ghazwa’ they are thinking that they will attack India… No!… rather India itself would attack the entire world!… but that attack would be of LOVE and the establishment of PEACE...



It’s a very hot topic and a great ‘ghazwa’ indeed. The prophecy of the Ghazwa-e-Hind by the Prophet(PBUH) says that the people participating in it are the best of martyrs. This indicates that the ones taking part in it are surely the blessed ones!

The companions of the Prophet(PBUH) used to pray to be a part of it. First, we need to clear all our misconceptions regarding the great ghazwa, be they the misconceptions of Non-Muslims or Muslims themselves. What actually is Ghazwa e Hind? It is a victory of good over evil. It is a victory of the implementation of the laws chosen by our Lord over human laws. It is a sign of the coming of Satyug. Satyug, which will start from our beloved country, India. Are we all not waiting for the Satyug to come? Yes, we are and we are definitely eagerly waiting for Ghazwa e Hind. We too should pray and work to be a part of it as the great companions of the Prophet(PBUH) did.


One after hearing the term jumps to the conclusion that it is a war process in which Pakistan is having a conquest over India thereby successfully vanquishing it. The technology difference between the two countries is incomparable. Generally, Non-Muslims make fun of this and they have a right to do so. They blame Muslims of India for planning to wage war against them. If the Muslims of Pakistan are talking gibberish that they are going to conquer India in Ghazwa e Hind, first they have to look into the mirror that do they have the Islamic System in their country? It is now nearly seventy-three years of partition.

They failed to give us the model of an Islamic System where God’s chosen way of living is being followed, a model of compassion, a model of reformation wherein everyone is happy and satisfied and none is below the poverty line defined by Islam, where there is no corruption and oppression and no compulsion and iniquity on minorities. First, they need to layout and exhibit a system based on Justice and Equitableness. It won’t be the enforcement. People would themselves ask for that system to be followed after seeing the benefits and positive outcomes of the required system. This model was never established, instead, they only talk about the spread of the religion through the sword, the very ‘Deen’ which in itself is a mercy and a blessing to mankind. It is surely an attempt to contain the hatred against Hindus. What good do they expect to do with their hollow foundations of Islam?

Many Muslim leaders misuse the Ghazwa e Hind Hadith as an instrument of propaganda in the proxy war engaged in by Kashmir by powerful forces in Pakistan in the guise of a so-called Jihad. They are fighting for a piece of land, fighting for Kashmir, and not for Islam. In fact, the foundations of partition have no relation with Islam. Islam never divided land or an area. They took land to make a separate Islamic state, in which, never did they succeed.

Some scholars believe that the Hadith was fulfilled at the time of the Four Righteous Caliphs when several companions of the Prophet came to India to spread Islam. Some others believe that it might also refer to the invasion of Sindh by Arabs under Muhammad bin Qasim in the eighth century. But that area is called ‘Sindh’ and not ‘Hind’ by the Arabs, and also the Prophet (PBUH) was not present in that conquest. Although the idea of Ghazwa e Hind as a war against the contemporary Indian state has not been universally accepted, yet it continues to feature in the Jihadist discourse.


Do the religious scholars of Pakistan think they possess an Islamic regiment fighting for God’s cause? It is a bitter truth that Pakistan, which laid its foundation in 1947 to be a Muslim country, has in actual nowhere Islamic System in practice. If you want to make an Islamic government right now, there would be discord over the mainstream teachings of Islam. There would be disagreements over which sect’s Shariah will be implemented? The question always remains will you impose the Shariah of Wahhabism? or the Shariah of Shiism? or Barelvis? or that of Sunni’s? Religious scholars in the whole world have conflicting opinions against each other, and there is nowhere in the whole world where the Islamic System is practised completely.

On the contrary, in Ghazwa e Hind, there would be a different scene as the people of God would lay their lives in the love of one Almighty God and spread His system all over the world, not by the sword but by their ideologies with love and wisdom.


It is the fight of Truth over falsehood, and the ‘Truth’ will always prevail. There is a starking difference between the two terms, ghazwa and sariya, commonly used for battles. The battles in which the Prophet (PBUH) himself was present are known as ‘ghazwa’ while, the battles in which he was absent are called ‘sariya’. Logically, how could there be a ‘Ghazwa’ in the physical absence of the Prophet (PBUH)? Ghazwas were those conquests in which the Prophet (PBUH) went out along with his companions, not necessarily the battles being fought. Out of the total forty-seven ghazwa conquests, only nine were fought. Now the point is: after the death of the Prophet (PBUH), how could there be a ghazwa?


We find five narrations of Hadiths related to Ghazwa e Hind, and one of which was declared ‘Sahih’ by Imam Albani. Another one is also correct, while the remaining three are doubtful and seems incorrect.

The saying ascribed to the Prophet (PBUH) about Ghazwa e Hind is reported by Al Nisa’i in his “Sunan” by the name of “Ghazwatul Hind” and by Ahmad ibn Hanbal in his “Musnad”. It is reported in two different texts and through six different chains of narrators.

The first of the two texts is :

Narrated by Hazrat Sauban (RA) :

God shall save two groups of people from amongst my followers from hellfire. One, which shall fight in “Al-Hind” and the other, which shall accompany Isa ibn Maryam (Jesus) [on his return]

The second of the two texts is:

Narrated by Hazrat Abu Hurairah (RA) :

The Prophet (PBUH) promised us the battle of “Al-Hind”. Thus, if it happens in my lifetime, I should give away my life and all my belongings in it. If I am killed in it, I shall become the Best of Martyrs (of Islam) and if I (live to) return, I shall become a “free” Abu Hurairah! (i.e. free from Hellfire).

As we see, this clearly indicates that the revival of Hazrat Isa (A.S) and Ghazwa-e-Hind are two different events taking place at two distinct times. Some opinions of a few religious scholars touch logic which says that it is not a battle fought physically but a real jihad (endeavour, struggle) in the cause of Allah to spread his ‘deen’ worldwide, and they consider India to be an important destination while reaching for the whole world.

The hadith narrated by Hazrat Sauban is considered ‘Sahih’ by all, without any dispute. It is noticeable that because it is a ghazwa, the presence of the Prophet (PBUH) is necessary, and his presence can be possible in one sense only, that it may not be physical but allegorical which further simplifies that the battle should also be allegorical and not of arms and weapons. It is a great struggle in which love and compassion would play a vital role, not the weapons. It is the true struggle of acknowledging people with the Truth.


It is quite interesting to know the fact that the people living here in India are predestined to believe and accept the one Almighty God collectively en masse. In fact, the whole world is predestined in Allah’s plan to come towards Him. Quran has many ayahs foretelling that when you people will turn your backs, then Allah will bring some other people in your place as in Surah Muhammad,

“ If you turn back (from the Path) He will substitute in your stead another people; then they would not be like you! ” ( Quran- 47: 38 )

As in Surah Ma’idah, (Quran 5:54)

(5:54) Believers! If any of you should ever turn away from your faith, remember that Allah will raise up a people whom He loves, and who love Him….

On hearing the ayahs where the conversion of a nation is mentioned, the Sahaba, [companions of the Prophet (PBUH)] used to enquire about their identity, to which the Prophet (PBUH) repeatedly gave two answers, the people of Yemen and the people of Iran (Tirmidhi, Tabrani). Quite interestingly, Yemen is at the south while Iran is at the north of Saudi Arabia, and he pointed towards the races settled there. The hadiths are in the category ‘Sahih’ but the two answers seem conflicting. In this type of situation, correlation is to be found by the scholars. It is well known that Aryans lived in Iran while at that time Yemen was populated by Dravidh and Sindhi races. If we correlate the two different answers of the Prophet (PBUH), we could conclude that India is the only place in the entire world where all three of these races settled. Earlier, they were individual races, but when they assembled, they were collectively known as ‘Hindus’. As the Prophet pointed towards the races, it is like he clearly pinpointed the people who would be called “Hindus” in the future.


Not only the conversion of a nation was foretold, but the hour when all this would happen, was also mentioned as in these three different ayahs of the Holy Quran:

As in Surah Sajdah, (Quran 32:5)

(32:5) He governs from the heaven to the earth and then the record (of this governance) goes up to Him in a day whose measure is a thousand years in your reckoning. 

As in Surah Saba, (Quran 34:29, 34:30)

(34:29) They ask you: “When will this promise (of Resurrection) be fulfilled, if what you say is true?”

(34:30) Say: “Your day is appointed, you can neither hold back its coming by an hour, nor hasten it by an hour.”

As in Surah Hajj, (Quran 22:47)

(22:47) They ask you to hasten the punishment. Allah shall most certainly not fail His promise; but a Day with your Lord is as a thousand years of your reckoning.

In the above two ayahs of surah Saba, there is a warning, but here in Surah Hajj, the word “azaab”, (i.e. punishment) is used. There was a warning of a duration of one day fixed by the Almighty to which not a concession of a second would happen. Allah never goes against His promise, and a day with our Lord is of thousand years of what we reckon. Keeping these three ayahs altogether in mind, we conclude that after every thousand years, Allah changes the system sent by Him, while the earlier system is taken back. It is rejected not because it was invalid or not up to the marks, but because it gets corrupted by the people, so when he takes away the previous system, it is with punishment for the people living on the edge of the millennium. Then, Allah implements another system. The last time, which we can pinpoint with surety when the new system was implemented, was with the birth of the Prophet (PBUH). Then, what happened after a thousand years as they have already crossed to which we find a ‘Sahih’ hadith wherein an extension of 500 years is mentioned for this ummah :

Narrated Sa’d ibn Abi Waqas:

The Prophet (PBUH) said: I hope my community will not fail to maintain their position in the sight of their Lord if he delays them half a day. Sa’d was asked: How long is half a day? He said: It is 500 years.

(Abu Dawood Book 32, Number 4336)

If we count 1500 years from the birth of the Prophet (PBUH), then they would complete in 2026 wherein the change of a nation as a whole for the new system being implemented and torment for the earlier members of the ummah is being predicted. If we count it from the year of the revelation on the Prophet then the conversion of the nation would go further forty lunar years which is 2064. As we see the hour of the coming of this nation as an ummah of the Prophet (PBUH) is fixed which is after 1500 years from the Prophet (PBUH).


This nation has to come in Allah’s plan. They don’t have ‘Tauheed’, the oneness of God yet, but their training and conditioning are already going on by the Lord. Allah has started giving them a status in the world as their image as a powerful nation is emerging, and India is gradually becoming stronger politically and economically. When that great change would happen, those already trained people would accept Islam and would go forward with God’s laws to the entire world, and they won’t turn their backs like we people do, as mentioned in Surah Muhammad:

(47:38)…..and they will not be like you

When a person accepts Islam with all his senses is thousand times far better than a traditional Muslim. As this whole nation is predestined to change and accept Islam, then one hundred crore count would certainly shake the world. Their passion and furore would not let them stop until the true message of the Lord reaches everywhere. Those traditional Muslims are of no use as if given power would only tie in chains and spread anarchy. The chosen people of God would emerge from India only and go against all odds to the whole world, and then the whole world would come to Islam. They will spread the true essence of Islam, and not a single tent would be spared where Islam won’t enter as described in a Hadith. This is the ghazwa mentioned by the Prophet (PBUH) in which he would be present spiritually. The great event would happen which the Quran describes as in Surah Tawbah,

(Quran 9:33) He it is Who has sent His Messenger with the guidance and the True Religion that He may make it prevail over all religions…

To dominate and prevail this ‘Deen’, way of living life, over all the religions of the world, the Quran doesn’t allow the use of force or compulsion. Even where the Islamic system is implemented, the usage of force on personal levels like forcing Muslims to pray etc is strictly forbidden. In this world, Allah has given us free will, i.e. He has given us a choice to believe or not to believe as there is no compulsion in ‘deen’. Punishments in the law are made for the ones who spread corruption and influence society through their bad deeds in one way or the other.


After all the above discussion, we hereby repeat it again, Ghazwa e Hind is not a conquest wherein India will be attacked by the so-called believers, rather India itself would attack the non-believers and the entire world, but that attack would not be of arms and weapons but that of LOVE and COMPASSION.


Befriending Non-Muslims

Q: Why does the Quran says not to befriend non-Muslims in verse 5:51?

Answer by Sana Siddiqui:

The Quran does not restrict Muslims from befriending non-muslims. All those Aayahs in the Quran that appears to command otherwise, must be analysed as per the proper context.

O, believers! Take neither Jews nor Christians as guardians—they are guardians of each other. Whoever does so, will be counted as one of them. Surely Allah does not guide the wrongdoing people. [Quran 5:51]

At first glance, Aayah 5:51 appears to prohibit friendships with Jews and Christian, but before we understand this Aayah, let us see what the Quran says about the friendship between Non-muslims and Muslims.

The believers must not take the disbelievers as friends rather than believers. And whoever does that has no (protection) from Allah in any matter, except that you should totally keep away from them. [Quran 3:28]

Do those who take the disbelievers for friends rather than the believers, seeking honour from them? But, indeed, all honour belongs to Allah [Quran 4:139]

And He has revealed to you in the Book that when you hear the verses of Allah being disbelieved and ridiculed, you should not sit with them unless they enter into some other discourse…[Quran 4:140]

O’ you who believe, take not for intimate friends others than your own people. They spare no effort to cause you loss. They love that which distresses you. Malice has come out of their mouths while what is concealed in their hearts is still worse. We have made the signs clear to you, if only you understand. [Quran 3:118]

Look, you are the ones who love them and they do not love you. You believe in all the books; (On the other hand,) when they meet you, they say, “We believe”, and when they are alone, they bite their finger-tips out of rage against you. Say, “May you perish in your rage.” Surely, Allah is All-Aware of what lies in the hearts. [Quran 3:119]

When we take all the above Aayahs into consideration and have a closer look at them, we get to know that we are not restricted from befriending the non-muslims, instead, we are given some principle and guidelines in the Quran which compel and guide us to use our wisdom and knowledge in different circumstances to manage our actions accordingly.

Let’s understand all the above-mentioned Aayahs:

Aayah 4: 139-140, commands Muslims to not exclude/leave the believers (from befriending) while befriending only the disbelievers (the people who refuse to believe). At the same time, in these Aayahs, it is also instructed to leave a place where Aayahs of Allah are rejected, disrespected, insulted and mocked; it is also commanded not to sit with those people who do that. However, it also suggests that when such a conversation/discussion ends or someone else starts talking, then, one can sit with them. So, this indicates to us that the Qur’an does not completely forbid us from making friends with non-Muslims, but simply says that we should keep ourselves away from a place where the Aayahs of Allah are mocked and from people who do that.

Aayah 3: 118-119, means that going away from our own people and making intimate bonds with others by compromising against the interests of the believers and telling others the secrets that could be used against them (the believers), shall be strictly avoided. And here, the word ‘others’ is not used for Kafirs or non-Muslims, but it is a general instruction. Further, it is told that these are those people whose malice is expressed from their mouth. Thus, it can be inferred that we should not tell our deep secrets to those people whose words or nature express to us that they are against us or our loved ones, so that they may not use them

Thus, from the commands in Aayah 3:28, 4: 139 and 3: 118, it can be understood that we should not make them (disbelievers) friends or confidante by excluding and leaving the believers. These Aayahs only show that the Qur’an doesn’t forbid us completely from befriending non-Muslims, but rather, it says that leaving believers, going against their benefits or shaking hands with people who are conspiring against them (the believers) is prohibited. They only mean that beside befriending non-Muslims and wishing good for them, one should also keep friendship with the people of faith, behave well with them, take care of their interest and befriend them too. Thus, the Quran doesn’t stop us from befriending non-Muslims, rather, it is guiding us that we should not compromise our relations with the believers in doing so.

Thus, the Aayah 5:51, which states that do not befriend Jews and Christians, is just a brief command which must be understood in the light of other Aayahs of the Qur’an, which are discussed above.

Now, in the end, we will discuss the most important Aayahs of the Qur’an regarding the relationship and friendship with the non-Muslims. All the other Aayahs that we have gone through on this subject will be considered/understood under these two Aayahs:

Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. [Quran 60:8]

Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers. [Quran 60:9]

It is clear from these Aayahs that the Qur’an does not prevent us from befriending non-Muslims (Jews, Christians, polytheists etc.), unless they fight with us based on religion, expel us from our homes because we talk about Islam. The Qur’an in fact, commands us to deal with them with justice.


Is wife a tilth?

Q: Why does the verse 2.223 of the Qur’an compare the wife to a tilth, and allows the husband to approach her whenever and however he wishes?

Answer by Tabassum:

Allah says in the Holy Quran:

Sura: 2 Ayah: 223-

نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنْفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ مُلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ

Your wives are like tilth for you, so come to your tilth when and how you like. And send good beforehand for yourselves. And keep your duty to Allah, and know that you will meet him. And give good news to the believers.

In this ayah, it is not the Women who has been called as “Tilth”, rather it is wife that has been compared to a farm which a farmer owns. Only a farmer, specially the one living in deserts, knows and can explain the value of a farm. He loves his farm the most and takes care of it more than anything else. A farmer looks to it that his farm always stays protected from all types of dangers.

It is a farmer who, with love and good expectations, sows seeds into the farm and eagerly waits for the new crop that arrives. He becomes delighted seeing crops prosper & flourish in the field.

Moreover, the word “Hars” (حَرْثٌ) used in the above ayah not only refers to Farms/Fields/Tilth, but it also refers to earnings which are saved by someone. It is obvious that people take intense care of their savings. They take care that no one robs it, nor should it get depleted, nor should it get depreciated. Same is the case with the fields of a farmer, he takes similar care of his Farm.

This example of love, care and attachment of a farmer to his farm has been used to describe the love, care and attachment of a man to his wife and his offsprings.

Allah has, therefore, compared women to a precious farm whose responsibility has been put upon the shoulders her husband. And she deserves utmost care and respect.

Further, Allah has mentioned in a very manner that you can establish a relation with your wife as you wish.

Allah has allowed one to approach women however they wish but it is to be understood that relationship must be established in a manner that will make way for thriving your breed. The Quran has ordered to refrain from approaching women during her menses and in ways which are not fertile.

The same can be seen in the below ayah.

Sura: 2 Ayah: 217

They ask you about menstruation. Say: “It is an impurity. So, keep away from women during menstruation; and do not have intimacy with them until they are cleansed. But when they are cleansed, then go to them from where Allah has commanded you. Surely Allah loves those who are most repenting and loves those who keep themselves pure.

In the same ayah, Allah is reminding us that if you do not treat your wife well or approach her in an inadequate manner then remember that you have to meet Allah one day and you will be accountable for all that you have done.

Allah further gives glad tidings to those who have acted in the prescribed way.

Note: It is not only in Quran that a wife is compared to tilth or farm. There is similar instance in Vishuddh Manusmriti- the book of sanatan dharma, where a women is compared to the soil.

Manu 9:33

“By the sacred tradition the woman is declared to be the soil, the man is declared to be the seed; the production of all corporeal beings (takes place) through the union of the soil with the seed.”



Q: What is the meaning of Jihad in Islam? Is it really such a violent religion?

Answer by Nabeela Tanveer:

 Jihad is the most misunderstood and misused term in today’s era. There are many self acclaimed Jihadists across the globe like ISIS, Kashmiris and many more. But to your surprise, literally the term “Jihad” (verb Jahada) doesn’t refer to fight, instead it means to exert, continuous strive and struggle for peace. It is not used once in the whole Quran in the sense of waging war. According to Quranic terminology fighting in a war is called “Qital”. Qital is only one aspect of Jihad. If some people come against in the way of striving for peace and a clash or struggle happens, then that struggle is a little part of greater Jihad. Jihad and terrorism totally opposes each other. All terrorists are bad but the worst creatures on the surface of the Earth are the ones who use religion for terrorism.


Even this Qital in Islam is not an act of mad brutality. Quran has elucidated war is not permissible without the fulfillment of certain conditions.

1) Defensive War:

As in Quran(22:39-40), permission (not order) to fight back is granted to those people who have been persecuted. In every court of law in the world to fight back in defense is permitted and is not a crime.

2) Offensive War:

As in Quran(4:75), where not only permission but order is given to believers to fight against the tyrants and oppressors for the people being severely oppressed, irrespective of their religion. Islam gives sanctity to each human life without religious discrimination.Islamic State exists nowhere in the world today. But if it does, then also offensive war is not allowed for the expansion of Islamic State or for the spread of Islam.

3) Breach of Agreement:

Quran(9:4) gives permission (not order) to fight for if any nation or tribe breach an agreement or a pact.

As mentioned earlier, there’s no other condition except these three for Qital and one cannot fight for the acquisition of territory or for the expansion of Islamic State. The basic purpose of Islam entirely fails if someone is enforced to be a muslim by coercion. It is clearly stated in the Holy Quran(10:99) that Amighty Allah is all powerful to make everyone on Earth a muslim by force, but He has given choice and we are also strictly not allowed to use force as Faith is by heart.

“And if your Lord had (enforced) His will those who are on the earth would have believed one and all. Would you then constrain the people to become believers (while Allah has not forced them to believe)?” Quran(10:99)


If any of these conditions happen and the fight is inevitable, then Quran, Hadith and Sunnah have given some code of conduct mandatory during a war.

Some of the orders mentioned in the Holy Quran:

The ayahs of Surah Baqarah, Quran(2:190-193) are wholly misused and misunderstood not by non Muslims but also by so called Muslim terrorists. All of these four ayahs are taken out of context wherein the Almighty orders to be firm in the thick of the battle and to be steadfast in the face of the enemy. These orders are for the battlefield when any one of the three conditions mentioned earlier appears. People who opposes these ayahs deliberately omits to quote the whole ayah or the continuing ayah.

“Fight in the way of Allah against those who fight with you, but do not transgress limits; for Allah does not love the transgressors.” Quran(2:190)

Here, they omits the part of the ayah mentioning not to transgress limits even during war.

“And slay them wherever you catch them, and turn them out from where they have turned you out; for tumult and oppression are worse than slaughter……” “But if they cease, Allah is Oft-forgiving, Most Merciful.” Quran(2:191-192)

Here, Quran clearly tells that tumult and oppression are worse than slaughter. This part of the ayah and the continuing ayah(2:192) is overlooked deliberately. The enemies themselves triggered war and they will cease only when they starts losing and here Allah asks believers to forgive them as Allah is also Oft- forgiving.

“And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, let there be no hostility except to those who practise oppression.” Quran(2:193)

In this ayah also, the part where Quran tells not to be hostile (while in the battlefield) except to oppressors is left being quoted.


“And if they incline to peace, then incline to it….” Quran(8:61-62)

If in between the war, the enemy turns towards reconciliation and asks for an accord or a pact then Allah commands to accept the peace treaty. Here also comes the query that they themselves initiated the war and then talk of an agreement from them indicates that they are losing but Quran asks the believers to prefer reconcilement over war while comforting them that Allah will help if enemies intend to cheat.

Quran asks to provide shelter to one who seeks protection (during the war) and forbids to make someone accept Islam under any threat.

“And if any one of the polytheists seek your protection, then grant him protection so that he may hear the word of Allah; and then escort him to his place of safety. That is because they are a people who do not know.” Quran(9:6)

Code of conduct given by the Prophet Muhammad SAW:

*Do not commit treachery or deviate from the right path.

*Do not mutilate dead bodies.

*Do not lay hands on the womenfolk, children, old people and on the labourers.

It is to be noted here that the women and labourers were present in the battlefield to help in war (indirectly involved). How can one openly fire in a town when Islam allows to fight with those only who are directly involved.

*Bring no harm to the trees, nor burn them with fire, especially those which are fruitful.

*Slay not any of the enemy’s flock, save for your food.

*Avoid injuring non-combatants and Do not misbehave with the people who remained in their houses (and didn’t participate directly in the battlefield) after the victory.

*It is not permitted to stop the supply of water to the enemies.

*Humane treatment towards prisoners of war.


Gorilla Warfare is in itself an art of war but Islam doesn’t gives permission for it. Announcement is mandatory before waging a war. If believers suspect that after breaching the agreement the enemies are ready to fight then also they cannot attack quietly and they have to give them time period minimum of four months.

Conclusion: Gita and Holy Vedas also talk about war. In Gita, Sri Krishna asks Pandavs to fight with their relatives when they denied. Atharved(12:5:62) tells us how to behave with disbelievers during a war. It is not correct to cut off some ayahs of the Holy Quran from their context or omit the continuing ayahs.

Permission (and in one case order) to wage war against the forces of evil sums up the aims and objects of Qital in Islam. It has its moral functions, i.e. self preservation and the preservation of the moral order in the world.

Do you still think that Islam promotes violence??


Do Muslims want Jihad?

Q: Is jihad a duty of Muslims?

Answer: First of all, let’s understand what exactly Jihad means.

To understand any concept we should take into account the literal as well as the contextual meaning from the authentic sources. When it comes to understand the concept of Jihad, we should, first, break all the stereotypes and decondition our minds.

Usually the word ‘Jihad’ is taken as synonymous to violence, terrorism, war etc., although the word jihad does not mean anything like that.

In the Quran, the word Jihad occurs at several places, however, it is not used in sense of fighting/violence. Those are the worst creatures, who are misusing the whole concept of jihad and doing wrong in the name of Islam.

As far as Quran is concerned, it uses the word ‘Qital’ for fighting, whereas, the meaning of Jihad is continuous struggle to establish an everlasting peace. One of such struggles could be war or fighting if it is required to establish peace.

According to Quran, there are only (strictly) three situations when a war can take place:

a– Quran recommends a defensive war against anyone who tries to create hurdles for the establishment of peace, who come to fight with you and creates trouble for you.

Quran tells in surah hajj 22:39–40

Permission (to fight) has been granted to those for they have been wronged.Verily Allah has the power to help them. (22:39)

those who were unjustly expelled from their homes for no other reason than their saying: “Allah is Our Lord.” If Allah were not to repel some through others, monasteries and churches and synagogues and mosques wherein the name of Allah is much mentioned, would certainly have been pulled down. Allah will most certainly help those who will help Him. Verily Allah is Immensely Strong, Overwhelmingly Mighty. (22:40)

Here, Quran also gives a comprehensive code of conduct to not to destroy anyone’s religious place.

b- Quran also recommends the offensive war only to uplift the deprived and oppressed people for their legal and human rights. Quran says in 4:75

Why should you not fight in God’s cause and for those oppressed men, women, and children who cry out, ‘Lord, rescue us from this town whose people are oppressors!

Islam does not permit war to capture lands or make any state or to force the religion.

c- Quran also permits the offensive war when there is a breach of agreement although it is not recommended but a choice in the given circumstances.

Quran in 9:4 says:

As for those who have honoured the treaty you made with them and who have not supported anyone against you: fulfil your agreement with them to the end of their term. God loves those who are mindful of Him.

Furthermore, those who think jihad is to fight people so that they accept Islam, should know that Quran specifically forbids any kind of coercion in religion.

In surah yunus (10:99) it says:

Had your Lord willed, all those on earth would have believed altogether. Would you, then, compel people, so that they become believers?


In a situation when war becomes inevitable, there is a Code of conduct that is mentioned in Quran:

  • There should be no oppression even in the battlefield and Allah does not like the oppressors. In surah AL-BAQARAH (2:190) Quran says:

Fight in the way of Allah those who fight you but do not transgress. … Allah does not like transgressors.

  • One should fight until the peace is established against the oppressors and no action can be taken against anyone except oppressors.

Quran says in 2:193:

Fight them until there is no Fitnah any more, and obedience remains for Allah. But, if they desist, then aggression is not allowed except against the transgressors.

  • The agreement of peace is given preference over any kind of war even if one doubts that the opposite party have bad intentions.

Quran mentions in 8:61-62:

If the enemy is inclined towards peace, make peace with them. And put your trust in Allah. Indeed, He ˹alone˺ is the All-Hearing, All-Knowing. If they intend to deceive you, then, Allah is all-sufficient for you. He is the One who supported you with His help and with the believers.

  • If an enemy asks for shelter then one should give shelter and make sure to send them to a safe place.

Quran says in 9:6:

And if any of those who associate others with Allah in His Divinity seeks asylum, grant him asylum that he may hear the Word of Allah, and then escort him to safety for they are a people who do not know.

The Code of conduct as declared by Prophet Mohammad (PBUH) are:

  • Women (including medical professionals), children, senior citizens and labourers should not be harmed.
  • Fruit bearing trees and crop fields should not be harmed.
  • Nothing should be set on fire.
  • Worship places of enemies should not be harmed.
  • After victory, one should not misbehave with those who did not participated in the war.

By the above discussion, it shall be clear that Jihad isn’t holy war to convert or oppress people.

Jihad is continuous effort and struggle in the way of Almighty God to attain His pleasure. Striving for the good is jihad, to be kind towards ones parents is jihad, to control our evil desires is jihad, to work for establishing peace is Jihad. War, to establish peace, can only be one of the forms of Jihad, as per the conditions discussed above. Thus, in this particular sense, Yes, Jihad is a duty of every muslim.


Does Islam allow wife beating?

Question: Does the Islamic Law Shariah allow wife-beating?

Answer by Hammad:

This is a topic regarding which people are usually confused & believe that beating one’s wife is allowed in Islam. They think so because of a small confusion with the translation of Ayah 34 of Surah 4 of the Qur’an. The word which makes them think that it is okay to beat their wives is ‘wazaribuhunna’ which people usually translates as ‘and hit/strike them’.

Now, let’s have a look at an incident from the times of Prophet Muhammad (peace be upon him). A few ladies came to him one day & to complain that their husbands beat them. Prophet Muhammad (peace be upon him) said that those among you who beat their wives are not good people.

The thing is that the word ‘za-ra-ba which comes in ‘wazribuhunna has a lot of different meanings. It means ‘to hit’, ‘to travel’, ‘to seal’, ‘to wrap over’, ‘to explain logically’ etc. The meaning changes with the context.

So, in this ayah of the Qur’an it has come with the meaning ‘to explain logically’ not ‘to hit or strike’.


Are Muslims increasing their population to overtake the majority?

Q: Some Hindus think that Muslims will dominate over Hindus as their population increases. Why is this so & what does an Indian Muslim think about it?


There is a widely spread misinformation that a deliberate population burst among Indian Muslims is intended to overtake the majority community within a few decades. Such statements, however, completely lack data to support them.

India’s population has been growing steadily. Therefore, the talk of a new population control law has ensued. But before the bill is drafted and passed, news agencies, aided by the rulers, have fired debates over this, kindling hatred among communities. Many leaders, state and religious, can be heard claiming that Indian Muslims have a hidden agenda to increase their population; thus, the law must focus on hindering them.

The argument the hate mongers make is two-pronged:

  1. Muslim men practice polygamy, a gross generalization of an entire community, and
  2. They have more children than other communities.

Before arriving at any conclusion, let’s have a look at the actual data.


Which community is most polygamous in India?

Indian constitutional law prohibits polygamy for Hindus but allows it for Muslims. However, no law prohibits a Hindu man from having multiple mistresses. There are instances where the courts have given women in live-in relationships rights equal to that of a wife [1]. Public leaders often conveniently ignore these cases.

According to the 1961 census, the last census to look at marriages by religions and communities, 5.7% Muslims, 5.8% Hindus, 6.7% Jains, 7.9% Buddhists, and 15.25% Adivasis were polygamous. Muslims had the lowest percentage of polygamy in 1961. It is to be noted that Adivasis are often counted as Hindus in most matters and contribute significantly to the overall Hindu population despite the obvious differences in their culture and traditions. Despite polygamy being illegal, Hindus had the highest percentage of polygamy among Indian communities. Moreover, It is not a big leap to assume that many cases of polygamy went unreported. A 1974 survey confirmed this data, reporting 5.6% polygamy in Muslims and 5.8% in upper-caste Hindus [2]. However, recording data on marriages by religion and community was stopped after the 1961 census and has not resumed despite the increasing attempts of the government to collect as much data as possible from its citizens.

Polygamy: Poor Vs. elite class

Historically, polygamy has been prevalent in prosperous communities and elites rather than poor ones. For instance, in recent history, Maharaja Ranjit Singh, at the time of his death, had four wives and numerous concubines [3]. The politician, Ram Vilas Paswan, had two wives [4, 5]. Industrialists like Ramkrishna Dalmia [6] and P. Rajagopal [7] were polygamous.

The facts mentioned above go against the propaganda that is spread around the country to kindle hatred and give an unfair view of the current scenario.

Does polygamy facilitate population growth?-A logical explanation

In India, the sex ratio (female/male ratio) is low, i.e., there are more men than women in the country, across all communities. If we assume that all men marry one woman, then there will be men of age that will be left unmarried. Now, if we assume that a Muslim man marries four women, then the proportion of unmarried men will further increase. This will eventually decrease the population in a completely polygamous community. This makes it clear that the idea that Muslim men having four wives will exponentially increase the Muslim population is illogical and only used to spread hatred. If Muslims become as extensively polygamous as the propagandists portray them to be, then their population growth rate will become lower than that of the Hindus that are supposedly monogamous.

Fertility rate among communities

According to the national data on the fall in fertility rate (NFHS survey 2005-06 and 2015-16), the decrease in the fertility rate of Muslims (3.40 – 2.62) was 22.94%, much greater than that of Hindus (2.59 – 2.13; 17.8%) and the national average (2.68 – 2.18;18.65%) [8].

The fall in the fertility rate of Hindus is less than the national average. Given the current trends, the population growth rate of Muslims will actually decrease with time. In the light of such data, the narrative of ‘population jihad’ becomes nothing but a lie to ‘divide and rule’ the country, control the citizens, and distract from the gaping errors in governance.

Population growth: Actual reason

Education also has an impact on the number of children per family. As families become educated, they invest more time and resources in one child. This decreases the overall reproduction rate. The literacy among Muslims is lower than even the Dalits. If the government wants to fairly curb population growth, then it should focus more on making laws to ensure education for everyone, paying attention to the backward and minority communities.


Now, let’s analyze if the increase in population growth is so great a matter of concern as it is propagated. If managed properly, greater populations are more economically robust. The current global economic trends predict China to be the largest economy by 2050, followed by India and USA. Interestingly, the population too follows the same trend with China having the highest population followed by India and USA [9,10]. This indicates that it is the improper management and distribution of resources, rather than the population itself that pulls down a country. However, in the absence of adequate management, a reduction in the population growth rate becomes imperative. Many developed countries are facing a negative population growth rate that is reducing their workforce and threatening their economic stability. That is why there is a steady demand for workforce in the developed countries from developing countries and subsequent pressure on the former to curb the population growth in the latter. Because power ultimately falls into the hands of a country with greater manpower.

Therefore, the government should focus more on laws that will reduce the difference between the rich and the poor, instead of putting citizens against each other to control them. The decrease in economic disparity will empower people and benefit the country. This, combined with harmony among communities will lead to the true progress of this nation.


The notion that Indian Muslims are deliberately planning to increase their population to overtake the majority community is nonsensical and against the established facts. Instead of blaming Muslims, we must ensure proper education of our people along with fair distribution of resources to eliminate economic disparity in society and bring it much-required peace and prosperity.


Why can't we pay instead of sacrifice?

Q: On Eid-ul-Adha, why can’t we pay to the poor instead of sacrifice?

Answer: Many people often think why we can’t just pay some amount to the needy instead of sacrificing an animal and then distributing it among the distressed people.

Well, Allah (S.W.T) has mandated some actions upon the believers and each action has its own importance and lessons to teach.

For example: Salah brings the people of all sects together in the mosque, thereby removing the social stigma among the people. It also enhances the value of punctuality. It also makes one feel that he is always being watched upon by his Lord. There are various other virtues and benefits of “Salah” which one can gain, if offered with physical & mental presence.

Similarly, other acts have some other virtues which are supposed to be developed.

The question says why can’t we pay? We can’t pay because paying the poor, feeding, and helping the distressed is already mandated upon the believers with the means of Zakat. Which means, the virtue of helping others by monetary means has been already imposed and mandated. It is also interesting to know that Islam is the only religion which mandates this act upon its believers.

[Note: Zakat is an Islamic finance term referring to the obligation that an individual has to donate a certain proportion of wealth each year to charitable causes. Zakat is a mandatory process for Muslims and is regarded as a form of worship.]

Now let us see what the reason for sacrifice is.

  1. Sacrifice of the animal is a remembrance of the great sacrifice of Prophet Abraham (A.S). He was about to sacrifice his most beloved son on the orders of his Lord. But Allah was only testing him with a great test and so Allah replaced his son with a lamb.

Quran 37:107

And We ransomed him with a great sacrifice,

2.This practice is also meant to realize the pain of losing something very close to you. If this virtue is not developed in you, then the sacrifice is wasted and it is the same as the one which happens daily in the slaughter house.

Allah instructs not to consume the more than 1/3rd of the sacrificed animal & share it among the needy. (Quran 22:28)

So eat of them and feed the miserable and poor.

Allah further mentions in the Quran 22:37

It is neither their flesh nor their blood that reaches Allah, but what does reach Him is the taqwā (the sense of obedience) on your part.


Allah does not see how many animals you sacrificed but HE rather sees how well you have developed the virtue within yourself.


Does Quran instruct to kill the KAFIRS?

Q: Is there any sentence written in the Quran about whether Kafir should be killed?

Answer by Tabassum:

Before you read the answer to this question, I would like you to understand the widely misunderstood term ‘Kafir’. You can go through the following link for the same:

WORK’s answer to What is a kafir? Can a non-Muslim who only believes in the existence of Allah (SWT) but does not practice Islam be called a kafir?

Now, let’s come back to the question. Yes, there are ayahs in the Quran that talk about killing. These ayahs instruct the warriors in the battle field to kill the enemies in war. These instructions came at the time when the enemies [i.e. The deniers of Allah’s law in MECCA (Kaafir)] had broken the peace treaty signed between the Muslims and themselves.

Allah (S.W.T) has instructed the people at the battlefield to kill the enemies if they fight and leave them if they want peace and do not wish to fight.

Quran Chapter 9 verse 5 says:

Kill the polytheists ˹who violated their treaties˺ wherever you find them,1 capture them, besiege them, and lie in wait for them on every way.

Then, Quran Chapter 9 verse 6 says:

And if anyone from the polytheists asks for your protection ˹O Prophet˺, grant it to them so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge.

It is clear from above that Allah (S.W.T) has asked the Muslims to refrain from killing those people who seek peace and protection. Not only does Allah asks Muslims to refrain from killing such people but also asks to escort them to a safe place and give them protection.

In fact, Muhammad (Peace be upon him) had also given code of conduct to be followed in the same battle field that instructs the Muslims not to kill anyone who is not directly involved the war.

During his life, Prophet Muhammad (SAW) gave various injunctions to his forces and adopted practices toward the conduct of war. The most important of these were summarized by Caliph, Abu Bakr, in the form of ten rules for the Muslim army:

O people! I charge you with ten rules; learn them well!

Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman, nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those that are fruitful. Slay not any of the enemy’s flock, save for your food. You are likely to pass by people who have devoted their lives to monastic services; leave them alone.

(Aboul-Enein, H. Yousuf and Zuhur, Sherifa, Islamic Rulings on Warfare, Strategic Studies Institute, US Army War College, 22.)

Therefore, it is clear from above that Quran has not instructed to kill every Kafir, but the instruction had come for those people who were directly involved in the war and did not wish to peacefully resolve their differences.

You can further go through the the following link to understand about the conditions of war prescribed in Islam:

WORK’s answer to Is jihad a duty of Muslims? in Misconception About Islam


Punishment of blasphemy in Islam

Q: How can Islam claim to be a religion of peace, when blasphemy is punishable by death?

Answer by Hammad Nasir-

Islam does not prescribe any punishment for blasphemy. Those who think otherwise are just misunderstanding the laws of Islam. This discussion that whether the one who insults the Prophet Muhammad (peace be upon him) or Islam should be killed or not started about 200 years after his death. During his lifetime, no one was ever killed for mocking or insulting him or Islam, which clearly shows that he never encouraged killing anyone in the name of blasphemy. It implies that this law of blasphemy being punishable by death has nothing to do with Islam.

Now, let’s have a look at an event from the life of the Prophet Muhammad (peace be upon him):

Once a man crossed the path of the Prophet while he was sitting with his companions. He cursed the Prophet by saying-“death be onto you”. In return to which the Prophet only said- “and onto you”. This man abused the Prophet on his face that too in front of the companions, on this, the companions got extremely angry & asked the Prophet for permission to kill that man, but the Prophet of compassion clearly refused it.

Let us also have a look at what the Qur’an has to say in this matter:

“O’ you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear Allah, if you should [truly] be believers. (The Qur’an 5:57)

In the Ayah above, Allah (God) has clearly mentioned not take those who ridicule the deen/religion as allies. He has not asked us to kill or torture them. The point to note here is that this ayah came to the Prophet Muhammad (peace be upon him) in Medina when & where he was in power & those who were against him were in the minority. He had all the authority to treat them in whichever he wanted, but he never ever acted harshly on blasphemy.

Let us look at one more ayah:

“And it has already come down to you in the Book that when you hear the Ayahs of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation.” (The Qur’an 4:140)

In the Ayah above, Allah has commanded the believers that they should not sit with the people who ridicule or deny his Ayahs. Furthermore, he added that one is allowed to sit with them once they get engaged in some other conversation. Again there is no command for killing or anything like that!!

After going through all these Ayahs, how can one derive that blasphemy is punishable by death in Islam? Hasn’t Allah clearly stated the laws regarding this as described above? Again, this all is just the result of a misunderstanding of the laws of Allah. It is high time we start learning on our own using the intellect and wisdom that Allah has provided us instead of believing in what others interpret, proclaim or preach!


Does Islam justify Sex slavery?

Q: How is the practice of sex slaves justified in Islam?

Answer by Zainab-

Keeping sex slaves is completely unjustified in Islam. Islam doesn’t support anything against moral and ethical values.

As a practical matter, slavery is synonymous with the ill-treatment and undue exploitation of slaves. What Islam says about slavery is exactly the opposite. Slavery is not the exploitation that happens after human trafficking. The idea behind not prohibiting enslavement is to protect the slaves from every abuse by either freeing them in a safer environment or keeping them along while giving them every human right.

The very idea of keeping sex slaves is immoral and disgusting. Islam talks about human rights for slaves and asking to treat slaves with kindness and compassion. How can it simultaneously encourage to exploit women slaves sexually? The two views are impossible to be reconciled.

Keeping slaves, whether a man or woman, is not prohibited. Its permission comes conditionally within certain limits.

One of the limits is prohibiting a married man from having any sexual relation with a woman slave. Making sexual relations with any woman other than one’s own wife is prohibited.

The Ayah 23:5-6 says:

“And they who guard their private parts. Except from their wives OR what they possess rightfully, for indeed, they will not be blamed.”

Here in the Ayah, the conjunction ‘or’ shows alternative i.e., either wives or what you possess rightfully (slaves)are allowed for you (in a righteous way). So, while having a wife, a man cannot develop a sexual relationship with any other woman.

However, from this ayah, one might think that the slave girls are allowed without marriage. But this is not the case. Another ayah tells us when having relations with captive women become allowed.

Ayah 33:50 says:

“Prophet, indeed We have made lawful to you your wives to whom you have given their due compensation and those your right hand possesses from what Allah has returned to you [of captives] and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman if she gives herself to the Prophet [and] if the Prophet wishes to marry her; [this is] only for you, excluding the [other] believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess, [but this is for you] in order that there will be upon you no discomfort [i.e., difficulty]. And ever is Allah Forgiving and Merciful.”

In the above ayah, a list of women, who are allowed for men, is given. Since, all the mentioned women (like daughters of paternal uncles, paternal aunts, maternal uncles and maternal aunts) becomes allowed for men only by establishing the Nikah, thus, captive women will also be allowed for a man only after they enter his Nikah. This is also an attempt to save women slaves from exploitation.

The Quran also tells that, for a believer, it is impermissible to have any relation with women before the Nikah. The instructions are given in the following Ayah 4:25:

“And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (captives and slaves) whom your right hands possess, and Allah has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians or masters) and give them their Mehr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practice self-restraint, and Allah is Oft-Forgiving, Most Merciful.”

This Ayah forbids establishing sexual relationships without marriage. Those believers who can’t afford to marry a free woman because of their demands should practice self-restraint or they may marry a slave woman providing her with the due compensation (Mehr).

There is nowhere in the Quran permission for men to have sexual intercourse with their female slaves without Nikah.

We can only grasp a complete understanding of any topic mentioned in the Quran by analysing all the Ayahs on the topic together to have a holistic view. A single ayah in support of a certain claim might not be able to give the right view that the Quran presents on the subject. Moreover, we must analyse things in accordance with the principles provided in the Qur’an. Any explanation against the principles of the Qur’an will be unworthy of acceptance and will be the clear patchwork of lies.

In brief, Islam only permits sexual relationships with slave girls only after marrying them.


Does QURAN ask to destroy other religious places

Q: Why does the Quran give the authority to kill non-Muslims? Why does Quran give authority to destroy other religion worship places?

Answer by Tabassum-

There are two parts of this question:

Let us answer each one by one:

  • Why does the Quran give the permission to kill non muslims?

There are some statements in the Quran which mentions about killing the enemy which are as follows:

Allah says in the Holy Quran 8:39

And fight them until there is no fitnah (unrest or rebellion, especially against a rightful ruler) and [until] the religion, all of it, is for Allah. And if they cease – then indeed, Allah is Seeing of what they do.

In the above ayah, Muslims have been asked to fight until there is no Fitnah.

Fitnah is the condition when someone or a group of people has disturbed peace of a state. Islam commands to fight in such conditions until peace is re-established.

Fitnah, if looked upon carefully is more dangerous than murder. Because fitnah will continue to take the inner peace of people and lead to ultimate devastation

It is notable that the above ayahs were revealed in the battlefield. Islam has given certain conditions of fighting a war. Apart from these conditions, in no case fighting or war is allowed. Moreover, Islam is the only religion to give the best code of conduct during war.

For other details regarding clearing misconceptions about fighting/killing of non-muslims, conditions of war and code of conduct of war as per Islam one can refer to the following link:👇

WORK’s answer to Is jihad a duty of Muslims? in Misconception About Islam

Further in this same verse (Quran 08:39) the following is being mentioned:

But If the disbelievers want to stop (And ask for resolution or peace), then leave them, because Allah sees what they do and nothing is hidden from Him.

It is obvious that oppressor (enemy) will ask for stopping the war only when they have realized that they are at danger now and may lose. However, Allah commands the believers to establish peace and stop fighting..

In addition, not only does Islam permits to kill the enemy in the battlefield but similar statements to kill the enemy (irrespective of the enemy’s religion) are present in other books of religion as well.

Moreover, Allah commands in the Quran not to make fun of other’s idols of worship . [Quran al-An‘aam 6:108]. How can HE then instruct to kill the worshippers of these idols for no reason?

It is therefore, concluded that Allah has ordered to kill the enemy until peace is established but these verses are applicable only on the battle ground and have nothing to do with anything outside that.

If there had been any instructions in the Quran to kill the non muslims then, the most Islamic country “Saudi Arabia” would have never allowed non-muslims to stay in their country and become prosperous.

Let us now discuss the second part of the question:

  • Why does the Quran give authority to destroy other non muslim worship places?

Allah says in the holy Quran (Surah 22:40)

If Allah were not to repel some through others, monasteries and churches and synagogues and mosques wherein the name of Allah is much mentioned, would certainly have been pulled down.

Allah is instructing not to demolish any of the worship places of others whether it is the worship place of Jews, Christians or other idolaters. Muslims are forbidden from demolishing these worship places because they all are worshipping one God at all these places in different manners.

Allah does not let a group of people or a community have authority forever. Every now and then He repels one group by means of another.

If this had not been the case, the permanent dominator would have created chaos not only in the political and economic spheres, but would have encroached upon the places of worship as well. Thus, Islam specifically asks not to destroy religious places of others.

Conclusion: It is clear from the above narration that Allah does not instruct any community to demolish the worship places of another community. ALLAH has instructed to bring people out of darkness by teaching them about GOD and not by insulting others Idols, nor by destroying religious places. Whosoever had done that in past in the name of Islam had certainly transgressed the limits and violated the laws of Allah.


Did Islam spread by sword?

Q: Did Muhammad spread Islam by the sword?

Answer: It is just another one of those blames put on Islam by haters to defame it & its followers.

This allegation that-Islam was spread by the sword-have been deliberately spread since earlier days to malign Islam. At that time, people didn’t have much means to gain knowledge & learn about reality, but today the reality check can be done quite easily as there are a lot of means and proves available on various platforms (like the internet, social media etc.) to refute the claim.

Defending the past incidences won’t be fruitful as there will be people who will still not believe in what we would tell them about the past, so Leaving the past, let’s discuss the current scenario. Isn’t Islam one of the fastest-growing religions in the world? In Europe, the USA, Japan, India etc, Islam is one of the most rapidly growing faiths. The question is: Who is spreading Islam in these places through the sword or by force?

Everywhere in the world, force and power are being used against Muslims. Whether it is China abusing & exploiting the rights of Uyghur Muslims, Myanmar burning Rohingya Muslims, the US bombing Yemen & Syrian Muslims or Muslims killing other Muslims, we find that the Muslims are the people who are being killed in large numbers by others and they are the most oppressed community in the world. Thus, they don’t have that much power to spread Islam by force; still, Islam is among the fastest-growing religions in the world. Which sword is doing this? People must ponder over the question that: What is making people enter Islam if it is not the sword or any other compulsion?

If you make a list of people who have converted to different religions, you will find that an overwhelming majority of converts who are scientists, intellectuals, artists and celebrities have entered Islam than any other faith. What is it about Islam that makes these intellectuals & celebrities turn towards it? One must think about it. These influential people choose Islam without any force and pressure.

Thus, such allegations (like the sword or money being used to spread Islam) are just another blame on Islam & the beloved Prophet Muhammad (peace be upon him). When people don’t find anything to harm Islam, they use these kinds of false propaganda to serve their purpose. We can only request people to study the facts to find out the truth instead of believing such widespread lies. When analysed justly, they will certainly find those qualities in Islam that have let people believe in its truth.


Status of Testimony of Women in Islam

Q: Why does Islamic law consider the testimony of two women equal to a man’s?

Answer by Tabassum-

In Islam, the testimony of two women is equivalent to one man, but only in financial matters and not in other matters.

Let’s understand and analyse this issue in detail.

The ruling about two women being a witness in place of one man is mentioned in the following Ayahs in the Quran:

“O’ you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable to dictate for himself, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called (for evidence)…” [Al-Baqarah 2:282-283]

The above Ayahs talk about sensitive and important financial matters. It should be noted that Islam gives etiquettes of living in every walk of life. Here, the Qur’an gives a law/rule regarding financial transactions between different parties (even if they are brothers) to safeguard the interest of each party.

One can understand that it is very important for the loan provider to be sure that he will get back his money after a decided period of time in an agreed-upon way. Therefore, it is crucial to have two witnesses who can testify about the transaction whenever required so that none of the two parties suffers any fraud or loss.

It is true that the witness of two women is equivalent to the witness of one man, but only in financial matters. Notably, these Ayahs apply to financial matters only and do not, at all, mean that in all legal and other affairs, two women would be taken as witnesses if a male witness is not available.

Moreover, giving testimony in religious matters is far more important than giving testimony in worldly matters. When it comes to religious matters, such as those found in Ahadith, we find that one of the most common narrators is Hazrat Aisha (RA), the wife of the Holy Prophet (PBUH). Many other women have also narrated traditions from Prophet Muhammad (PBUH). In none of these cases has a Muslim ever suggested that the testimony of a woman is not acceptable unless corroborated or confirmed by another woman.

In fact, many companions and others from the early days of Islam often consulted Hazrat Aisha (RA) in matters of religious significance. If the testimony of a single woman was only half of that of a man, none of the narrations from single a woman would have ever been accepted. Yet, they are not just accepted but also revered.

It can, therefore, be concluded that the witness of two women is equivalent to a man only in financial matters.

The wisdom behind this ruling

It is well known that a woman is physically weaker than a man. It is, therefore, easier to pressurise a woman and demand her to change her witness statement for personal gains. In such a case, the second woman can act as an assistant if the first woman errs, so she may guide her and ask her to give the correct statement. Even if one of the two women gives an incorrect statement, we may still have the remaining two witness of the same opinion.

Validity of this rule

Many people think that this rule was only applicable to the women of old times who had less intelligence than men. But, this is a wrong assumption as Allah has granted equal intelligence to both men and women.

Since the rule has nothing to do with the intelligence of a woman, it is still valid.

Slavery in Islam

Q: Why does Islam support slavery? Why did Islam not abolish this inhumane practice?

Answer: It is often misunderstood that Islam encourages slavery and has an inhumane approach towards slaves. The sensitivity of the topic requires it to be gone through thoroughly in order to avoid premature conclusions.

Why is slavery not abolished in Islam?

Islam is a religion that encourages humans to use their cognitive faculties. We can see this as Allah Himself says:

“Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason.” (8:22).

This ayah in itself is an indication that Islam is a practical religion that will appeal to those who actually use their minds to understand the Truth. Though this fact might seem unrelated to the question at hand, there is actually a direct link.


Islam came at a time when social ills were at their peak. Islam came to solve the problems and provide guidance to those who had strayed away from righteousness. If the Quran had an Ayah that would clearly say that keeping a slave or buying one is Haram (or not allowed), that would not stop those who weren’t believers from continuing to buy and sell slaves (and behave unethically with them). The fact at hand is that it was clear that abolishing slavery was not enough to ease the pains brought to the slaves by the world. The inhumane practices and attitudes that slaves had to face would continue regardless of abolishing slavery or not. The solution to this social illness was something else in the sight of Islam.


The general treatment towards slaves was cruel in the pre-Islamic Arab society. The reality is that those slaves who were bought as commodities were oppressed by their so-called masters and those who were captured as slaves after the war were also treated horrendously. Both types of these slaves were exploited economically and sexually; they were usually made to work for hours at a stretch in extremely painful situations and had little to no rights.


In the world we live in, it is common knowledge that you can buy anything you want if you have the cash and know where to look. The idea of ‘black markets’ is a reality that Islam did not fail to account for. If slavery had been abolished then black markets would have continued to work undercover (because of zalimoon), which would have made it difficult for anyone to free slaves from a life of torment. Those who were being bought and sold in such markets would then, naturally, find no help and would die without a fair chance at true life.


Slavery cannot simply be banned because it is a social problem that will continue to exist regardless of whether a certain part of the society stops buying/selling slaves or not. People would continue to suffer in such a case and this is not something that should be permitted.

What behaviour does Islam ask for towards the slave?

Islam wants to provide all humans a fair chance at life, where their basic rights are fulfilled. Islam wants to provide all humans a fair chance at a respectable life where they may adopt the path of goodness. The compensation for some sins in Islam is freeing slaves. It can be inferred that Islam exhorts one to free slaves as it has assigned a high spiritual reward for the act.


Freeing the slaves is an ideal that believers should strive for. The believers are asked to give the slaves freedom in written if they see any good in them. Instead of taking wealth from the slave (to free them), the believers are instructed to give slaves something from the wealth Allah has provided them.

“… And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them. And give them of the wealth of Allah which He has given you …” (24.33)

The only restriction imposed on the slaves is that they cannot leave the lands until they have been granted freedom. Sometimes it was practically not possible to free the slaves such as in the case of captives of war. After going to prison, war captives may turn into bigger criminals than before. Islam provided a solution to distribute these war captives to homes as slaves so that they could be exposed to a positive environment. This would ensure that they got groomed towards the path of goodness. Once they were exposed to such an environment where righteousness existed they might have had a change of heart. If the war captives left their old ways and adopted goodness then they were treated as respectable members of the society. This is why it is said that slaves should be released when some good is seen in them.

Another Ayah that clearly encourages the believer to spend the wealth bestowed on them by Allah on slaves is:

“And Allah has preferred some of you above others in wealth and properties. Then, those who are preferred will by no means hand over their wealth and properties to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Do they then deny the Favour of Allah?” (16:71)

Those that had not freed slaves had to provide their slaves with certain rights. Slaves are to be provided with the same clothing, shelter and food that the believer himself has. Exploiting the slaves is forbidden.

Prophet PBUH said:

“…Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.” – [Bukhari, Vol.1, Book 2, #29]

The whole society has been given the responsibility of taking care of the slaves. This is evident from the following Ayah:

“Get the singles among you married as well as those who are fit for marriage among your male slaves and female slaves. If they are poor, Allah will make them free from want out of His grace: for Allah has boundless resources and is All-Knowing” (24:32)

Society has been addressed (and asked) to make sure that those who are fit for marriage among the slaves are also married off. This is done to make sure that they do not transgress and commit sins. The slaves are put under the care of society and so they must make sure that the slaves are not put in a compromised situation where they cannot control their desire.


The third person to accept Islam was Hazrat Zaid (RA), who was one of the Prophet’s (PBUH) most beloved companions. Hazrat Zaid was kidnapped as a child and was sold off as a slave. He came under the care of the Prophet (PBUH) where he received such kindness and compassion that he refused to leave the Prophet’s company. His parents had managed to find Hazrat Zaid after years of searching and wished to take him back with them but Hazrat Zaid asked them to leave him where he was as he felt content in the company of the Prophet. This is the ideal that Prophet PBUH set; if slaves were treated inhumanely (in Islam) they would want to leave at the first available opportunity.


This is evidence enough to delineate the fact that slaves are to be treated humanely as per the laws of Islam.


Another common allegation that Muslims face is that Islam allows captive women to be sexually exploited without wedlock (though this is not part of the question yet we feel that it should also be addressed here). Things get quite cryptic when we find some of the Ulema considering this to be permissible. Let’s analyse this in the light of the Quran.

On one hand, Islam emphasizes that slaves must be freed whenever possible and treated with kindness and compassion with all the human rights. On the other hand, some claim that Islam makes it acceptable to exploit female captives. However hard we may try, reconciling these two views is not possible for those who are sensible.

In the pre-Islamic Arab society sexual anarchy was widespread. In an age where the society being dealt with was obsessed with perverse practices, it was essential to restrict them gradually to ensure change. Allah s.w.t. revealed a series of Ayahs to eliminate social illnesses like intoxication and sexual anarchy.

Initially, the following ayahs were revealed:

“And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives OR (the captives and slaves) that their right hands possess, for then, they are free from blame;” (23:5-6 ; 70:29-30)

Through this ayah, initially, it was made clear that one can have sexual relationships with either their wives or their slaves (which their right hands possess). This Ayah clearly restricts married men from being able to have sex with slaves because they already have lawful means to satisfy themselves. However, at this point, it appears that those who were unmarried may have had sexual relationships with slave girls.

The revelation of subsequent ayah clarified it:

“And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (captives and slaves) whom your right hands possess, and Allah has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians, Auliya or masters) and give them their Mahr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practice self-restraint, and Allah is Oft-Forgiving, Most Merciful.” (4:25)

From this ayah, it can be clearly inferred that one should not establish sexual relationships without marriage. If one is not in a position to marry free believing women, he should practice self-restraint or marry a believing woman from amongst the slave-women.

Does it seem that the above Ayah (4:25) contradicts or abrogated the previously revealed Ayahs (23:5-6, 70:29-30) which allowed the unmarried males to have sex with slave girls, making those Ayas infructuous or invalid? No, It is never like that! It (Ayah 4:25) changed their meaning, explaining them in the new context. Let’s analyse those ayahs again.

“And those who guard their chastity (i.e. private parts, from illegal sexual acts)

except from their wives OR (the captives and slaves) that their right hands possess, for then, they are free from blame;” (23:5-6 , 70:29-30)

Today, when we analyse these Ayahs together with 4:25 (quoted earlier), they (23:5-6 and 70:29-30) would carry a modified meaning now.

“And those who guard their chastity (i.e. private parts, from illegal sexual acts)

except from their wives OR (the captives and slaves) that their right hands possess (after marrying them) then, they are free from blame;” (23:5-6 , 70:29-30)

They make it clear that it is permissible to establish sexual relationships with slave girls only IF one marries them. If someone can’t marry, he should practice self-restraint.

We are not in times where the 25th Ayah of Surah Nisa is still unrevealed, and so one must make sure that he should only establish sexual relationships with those whom they are married to, otherwise one must practice self-restraint!

It must be kept in mind that to get the whole understanding about any topic in Islam, we must go through all the Ayahs regarding that topic to have a thorough holistic view. If we only pay attention to one Ayah without consulting and understanding the other Ayahs on the same topic we would be at fault. Studying the Ayah in isolation will never give a true and authentic sense of what Islam has to preach and offer.

From the above discussion, it should be clear that Islam never encouraged slavery. There was wisdom behind not abolishing slavery from society so that the believer may have a fair chance of buying and setting the slaves free. Moreover, Islam doesn’t permit having physical relations with the slave girls without being married to them.


Wives of the Prophet (pbuh)

Q: Why are Muslim men allowed polygamy, and why did Prophet Muhammad (PBUH) have more than 4 wives?

Answer by Tabassum-

There are two parts to the above question. Let’s discuss them one by one.

  1. Why are Muslim men allowed polygamy?

It is to be noted that Almighty God/Allah permits Muslim men to have more than one wife and limited it up to a maximum number of 4 in Chapter 4 (Surah Nisa) Ayah 2-4.

These Ayahs talk about the rights of the orphan children and the widows. In our society, they are mostly left behind to suffer by its well to do people.

Allah starts the Surah and instructs the people to fear Allah and remember that all human beings have been created from one soul. Here, Allah reminds people that these weaker sections of society (Orphans and widows), who have no protectors, are not supposed to be looked down upon by the well to do people.

Allah then says in Ayah-2:

“Give the orphans their property, and do not substitute what is bad for what is good, and do not eat up their property along with your own. It is, surely, a great sin.” (4:2)

This is an instruction given to the caretakers of the orphans that they should not consume the property of the orphans or the widows. And while taking care of them, they are advised to not substitute the good with the bad.

Notably, it is difficult for anyone to take care of an orphan/widow while being just in all matters. People often tend to, therefore, stay out of such matters. One may lend a helping hand but may not be able to give complete support by giving them a family.

These ayahs have been revealed at the time when women used to lose their husbands in wars. The number of widows and orphan girls was high in society as compared to the number of men. Allah chooses to give these people security instead of leaving them at the mercy of the enemies.

Hence, in Ayah- 3, Allah says:

“If you fear that you might not treat the orphans justly, then marry the women (in a number) that seem good to you: two, or three, or four… “(4:3)

Here, Allah is clearly instructing or permitting the men to marry more than one wife, but limiting it up to 4 and not going beyond that.

It should be noted that Polygamy was already being practised by people all over the world before this Ayah was revealed. This Ayah does not mandate the Muslim men to practise polygamy but instructs them to marry more than one in a situation when the widows and orphans have been left unattended. It is rather a solution to a social problem than a fantasy being introduced.

Yet, another important point is that people, at that time, used to have a huge number of wives (even more than 10 at a time), but Allah eradicates this practice by limiting the number only up to 4.

Allah further gives men the code of conduct of how to deal with them (the wives) justly: Allah says in the same Ayah:

“…If you fear that you will not be able to treat them justly, then marry (only) one or marry from among those whom your right hands possess. This will make it more likely that you will avoid injustice.” (4:3)

As per the psychology of humans, only some exceptional people have that quality of being just and fair with all their spouses. Therefore, in the Qur’ãn, in the same Chapter 4, Ayah 129, Allah says:

“And you do not have the ability to do justice between the wives, even though you may wish (to do so)…” (4:129)

It can be, therefore, concluded that Islam has not mandated but only allowed Muslim men to marry more than one.

[Note: Except for Islam, no religion has put any restriction on the number of wives a person can have. In fact, the prominent role models of most religions have had more than one wife. Islam has, therefore, wisely given guidelines for all aspects of life.]

Moreover, the religion-based statistics of polygamy in India alone (based on a study of 1991) revealed that Muslims are less polygamous than other religious communities.

  1. Why Prophet Mohammed (PBUH) had more than 4 wives?

If we look at the marriage pattern that was followed by Prophet Mohammad, we will see that he did not marry anyone till His first wife, Hazrat Khadija, was alive.

  • From birth to age 25, he was single.
  • From age 25 to age 50, he was married to only one wife, Khadija.
  • From age 50 to age 63, he married ten wives.

The Prophet of Islam’s (PBUH) marriages has been a topic of discussion by many.

Before addressing the issue, we should know that before the ruling for the impermissibility of having more than four wives was revealed, Prophet Muhammad (PBUH) was already married to all of his spouses.

As for Muslims, The Qur’an, in 4:3, 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.

Surah Ahzab chapter 33, ayah 52 Allah says:

“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 handmaidens) and Allah doth watch over all things “. (33:52)

When the above Ayah was revealed, Prophet Mohammad was already married to all his wives. Moreover, in this Ayah, he was restricted from divorcing any of the existing wives and replace her with another.

Secondly, the marriages of the Prophet Muhammad (PBUH) entailed some prominent goals, such as:

  • Saving certain women,
  • Strengthening rapport with key Arab tribes and gaining their support,
  • Maintaining the prestige and dignity of certain distinguished women,
  • Easing women’s troubles, and taking on the guardianship of their orphans,
  • Eradicating the ignorant customs,
  • Freeing the captures of war and marrying them.

The proof of this is that all of the spouses of the Prophet (PBUH), except for Aisha, were elderly widows.

Furthermore, this law has given permission to someone who would not abuse it, and the evidence of that is the life and character of the Prophet Muhammad himself (PBUH).

Furthermore, Prophet Mohammad (PBUH) had some more impositions on him, Like he had to pray obligatory midnight prayer. Similarly, he was not allowed to divorce any of his existing wives. (Although his wives were permitted to break the marriage in case if they cannot live in poverty with him. Alhamdulillah, the Prophet Mohammad (PBUH) treated all of them so well that they wished to live with him at all costs.)

Hence, since the Prophet (PBUH) was a highly just man and had exceptionally great manners, he was asked to keep all his wives to whom he was already married even though they were more than 4.


Punishment of APOSTASY

Q: What is the punishment for apostasy in Islam?

Answer by Hammad Nasir-

In brief: There isn’t any punishment for apostasy in Islam.

Have look at what the Quran has to say about the subject:-

The Quran says clearly in 2:256-

”There is no compulsion in the religion (Deen)”

It further says in Ayah 18:29:

And say, This is the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.”

In Islam, no one is allowed to force anyone into believing in Allah, it is upon the person’s own will to either believe in Him or not. No one has any right to punish someone for not believing. It is entirely upon Allah’s jurisdiction to either punish someone (e.g. the disbelievers) or to forgive them. The following Ayah reflects the same:

“Had your Lord so willed, all people on earth would have certainly, believed, every single one of them! Would you then force people to become believers?” (The Qur’an 10:99)

The only job of the believers is to keep reminding others of the messages and teachings of Islam. The following Ayah instructs believers the same:

“So, continue to remind all, for your duty is only to remind. You are not there to compel them ˹to believe˺.” (The Qur’an 88:21-22)

Thus, according to Qur’an, there is no punishment for apostasy. It is entirely up to Allah whom he wants to punish or forgive. No human has any right to force anyone into deen or punish anyone for rejecting deen.

It should always be kept in mind that the teachings and the messages of the Prophets can never go against the Quran. The Prophets only used to propagate or preach which was revealed to them by Allah. Anything attributed to the Prophet that contradicts the principle and message of the Quran must be rejected. So, if anywhere one finds any saying of the Prophet regarding killing someone for apostasy, he should immediately reject it. It is because the Prophet can never go against anything mentioned in the Qur’an? Such contradictory words were only added by the enemies of the Prophet to malign him & Islam.


Polygamy in Islam

Q: Why does Islam support polygamy?

Answer by Faizan-

Polygamy is a system of marrying more than one spouse at a time. It can be of two types.

  • Polygyny, where a man marries more than one woman.
  • Polyandry, where a woman marries more than one man.

First of all, it is a misconception that only Islam allows polygamy. In none of the other religious scriptures, whether it be the Vedas, the Ramayana, the Mahabharata, the Geeta, the Talmud or the Bible one can find any restriction on the number of wives one can marry at a time. It was only later that the Hindu priests and the Christian Church restricted the number of wives to one.

Many Hindu religious personalities, according to their scriptures, had multiple wives. King Dashrat, the father of Shree Rama, had more than one wife. Shree Krishna had several wives.

Polygyny is also permitted in Judaism. According to Talmudic law, Abraham had three wives, and Solomon had hundreds of wives. The practise of polygyny continued in Judaism until Rabbi Gershom ben Yehudah (960 CE to 1030 CE) issued an edict against it. The Jewish Sephardic communities living in Muslim countries continued the practice of polygyny till as late as 1950 until an Act of the Chief Rabbinate of Israel extended the ban on marrying more than one wife.

The report of the ‘Committee of The Status of Women in Islam’, published in 1975 mentions on page numbers 66 and 67 that polygyny was more common in Hindus than Muslims from 1951 to 1961. It was only in 1954 when the Hindu Marriage Act was passed that it became illegal for a Hindu to have more than one wife.

As far as Islam is concerned, it only allows polygyny. Polygyny is not recommended but only permissible and completely prohibited if there is a probability of injustice among the wives. Quran 4:3 says that:

“Each man may marry two or three or four but do not exceed this, but if you fear you will not be equitable towards them in terms of their expenses and individual share; then MARRY ONLY ONE…”

No Holy Scripture puts an upper limit in case of polygyny except the Quran that sets an upper limit of four wives in case of polygyny.

Quran is the only Scripture that says, ‘MARRY ONLY ONE’ if there is a probability of injustice among the wives.

Quran (4:129), on the other hand, also informs that hardly would they be able to be just with women.

“And you do not have the ability to do justice between the wives, even though you may wish (to do so)…”

Thus, Islam does not make it compulsory for men to marry four wives, it only permits the men to do the same on a condition that they would not do injustice between their wives.

However, if we look at certain facts we may understand why in different religions including Islam there is the permission of polygyny.

Here are some of those facts that are needed to be considered:

  • The female population is usually higher than the male population all over the world except in countries like India where the female population is less due to female foeticide and infanticide.
  • The immunity of a female child is better as compared to a male child and therefore, the female child can fight the germs and diseases better than the male child. For this reason, during the paediatric age itself, there are more deaths among males as compared to females.
  • During wars, more men are killed as compared to women.
  • The average life span of females is more than that of males, and at any given time one finds more widows in the world than widowers.

Thus, according to the above facts, if the overall number of women is more than men globally and if we allow each male to marry only one female, there would still be several women left who will remain unmarried. The only legitimate option they get left with is to enter into a polygynous marriage, that too as per the rules and conditions defined by Allah.

This becomes more clear if we analyse the verse just before Quran 4:3, where we will find out that one of the reasons to allow polygyny is to provide a family and an asylum to the orphan girls and widows who otherwise might not have a better life. Refer to the link for further details regarding this WORK’s answer to Why are Muslim men allowed polygamy, and why did Prophet Muhammad (PBUH) have more than 4 wives? in Misconception About Islam.



Q: What are some of the issues concerning ZAKAT that Muslims should be aware of?


Zakat is one of the five pillars of Islam. Zakat is an obligatory charity by a Muslim that he has to give to certain people if he owns wealth in a prescribed measure (nisab). There are some issues regarding zakat that a Muslim must know like: Who all are eligible to pay or receive zakat? What is its importance in uplifting the Muslims? We will address these in this answer.


The following hadith answers this query:

Narrated Abu Sa`id Al-Khudri:

“Allah’s Messenger (peace be upon him) said, “There is no Zakat on less than five camels and also there is no Zakat on less than five Awaq (of silver). (5 Awaq = 22 Fransa Riyals of Yemen or 200 Dirhams.) And there is no Zakat on less than five Awsuq. (A special measure of food-grains and one Wasq equals 60 Sa’s.) (For gold 20, Dinars i.e. equal to 12 Guinea English. No Zakat for less than 12 Guinea (English) of gold or silver less than 22 Fransa Riyals of Yemen.)

Narrated Abi Sa`id Al-Khudri: I heard the Prophet (peace be upon him) saying (as above). ( Sahih al-Bukhari 1447, Book 24, Hadith 50 )”

Gold or silver-which of these is a measure of deciding base of zakat?

When zakat was ordered, it was obligatory to pay zakat for a person who owns 7.5 tolas of gold, 52.5 tolas of silver, 5 camels or 40 goats. At that time, the cost of all these things was almost equal. Even today the price of all these things is almost equal except silver. The value of silver has fallen. At the time of the Prophet (PBUH), the price of 7.5 tolas of gold and 52.5 tolas of silver was equal. We are often told that it is obligatory to pay zakat by one who has 52.5 tolas of silver. Why do we forget about 7.5 tolas of gold? Gold is still the basis of currency, but silver is not. That’s why we can’t take silver as a measure to decide the eligibility of a person to pay zakat. The one who has 7.5 tolas of gold should be obliged to pay zakat because today there is a huge difference between the price of gold and silver. For example, today (i.e. on 24-09-2021) the price of 1 tola of silver is Rs 606, according to which the cost of 52.5 tolas of silver is Rs 31815, while the cost of 7.5 tolas of gold is Rs. 360000.

Now analyse, if someone has 7 tolas of gold i.e. 336000 rupees, then he will not give zakat but, a person with 52.5 tolas of silver will have to give zakat, however 52.5 tolas of silver costs only Rs 31815. That is why we should not make silver the base for zakat, but make gold the base.


Muslims fail to realise that Zakat is an efficient economic tool that has the potential to transform the Muslim Community from its current social and economic backwardness to the forefront of national development.

Implementation of Zakat and Impact on Poverty

Zakat has been a successful tool for the reduction or even complete eradication of poverty as witnessed during the time (13-22H) of the second Caliph of Islam Hazrat Umar Bin Khattab (R.A) and during the time (99-101H) of Umer bin Abdul Aziz. The condition of people during that time was so prosperous that there was no eligible recipient of Zakat. It is a proven fact from history that if properly managed, Zakat can be a mode to alleviate poverty.

During Hazrat Umar bin Khattab (RA) reign (from 634-644 A.D.), the institution of Bait ul Mal or State Treasury for the management of Zakat funds was set up.

After the caliphate, the major period in terms of zakat management was the period of the Umayyah Government headed by Umar bin Abdul Aziz. He restored the original system of Amils with the Governor of each province working as an Amil. At that time, the system of zakat along with Islamic economics was so strong that the Governor of Egypt once asked Umar bin Abdul Aziz regarding the expenditure of Zakat funds as he was not able to find any eligible person to receive zakat. To this Umar bin Abdul Aziz replied, “Buy slaves and set them free, build a shelter for travellers to rest and help young men and women to get married.”

Prevalent system of Zakat management in India

Though there is no concrete data available regarding Zakat collection in India ( As many of the institutions don’t disclose that how much Zakat they collect) but still as per the findings of the National Zakat Survey “It is astonishing that only 84% of eligible respondents pay Zakat and only 33% of them have the most knowledge about Zakat.” Another disturbing finding is that more than 60% of the people donate to the same set of individuals every year, whereas when asked about whether they have seen changes in the lives of zakat takers, the majority of them (55%) mentioned they do not care about that and just wanted to complete their duty of paying zakat.

Further, according to the sources, most of the institutions that collect Zakat are deducting 40-50 per cent of the collected Zakat in administrative expenses, and these administrative expenses are completely unaccounted for. It is learnt from some sources that the person who goes to collect the Zakat on behalf of the institution gets approximately 40-50% of the collected amount as their commission. This means half of the Zakat amount goes to the individuals who collect the Zakat, and the remaining 50% goes to the institutions. If the person who is giving Zakat to such institutions knows that 50% of his Zakat will go to Zakat Collector as a commission then, probably he will not give his Zakat to such institutions.

This leads us to surmise that our Zakat money is not being used properly and productively for the benefit of the Indian Muslims, to ameliorate their lot. Instead, it is being managed in an unsystematic, unprofessional, and individualistic manner. Though not an authentic figure, as per some surveys Zakat collected in India every year is approximate to the tune of Rupees 25,000– 40,000 crores, which is a huge amount to uplift the socio-economic status of Indian Muslims. It is also estimated that roughly 70% of this Zakat goes only to the Madarsas, where just 3% of Muslims are studying. Rest 30% of Zakat goes to 97% of Muslims, that is the reason why even after paying so much of Zakat for so many years, the Socio-economic status of Muslims has not been uplifted so far.

If we start giving Zakat as mentioned in the Quran, then the situation of Muslims will improve and they will study in Madarsa respectfully by paying the Fee. This is a proven fact from Islamic history that Poverty vanishes when Zakat is given according to Quranic guidelines.


There are 8 categories (of people or causes) mentioned in the Quran where or to whom Zakat can be given.

Surah At-Tauba, Surah 9: 60 says that:

“As-Sadaqat (i.e., Zakat) are only for the Fuqara ( Needy ), and Al-Masakin ( whose means have become stagnant ), and ʿāmilīna ( those who are employed to collect the funds); and Muallafa-tul-quloob ( To attract the hearts of those who have been inclined towards Islam ); and to free the captives (Al-riqābi); and for those in debt (Wal-ghārimīna); and for Allah’s cause (Fi-sabil-illahi), and for Ibn As-Sabil (Hospitality of the wayfarer ); a duty imposed by Allah. And Allah is All-Knower, All-Wise.”

The First four heads are those where it is mandatory to make the recipient of Zakat the owner of the money, and this is his choice where he will spend this money. The Payer of the Zakat cannot decide how the recipient will spend this money. The recipient will be the whole sole owner of the money where he will spend it at his own wish.

The last four heads are those where it is NOT mandatory to make the recipient of Zakat the owner of the money, rather the Payer of the Zakat can spend directly under these heads.

Let’s discuss these 8 categories in detail.

  1. Fuqara ( Poor / Needy )

All poor/needy people come under this head.

  1. Al-Masakin (whose means have become stagnant).

Miskeen means– A person whose economic condition has been stagnant. He may not have daily food problems but, his all means of earning/ income have become standstill/stagnant i.e., he doesn’t have any income but, somehow he is managing his daily needs/food. People should support such person from Zakat money so that he starts earning. The same is mentioned in Surah 107 (Al-Ma’un).

  1. Aamileen

These are the people who are employed to collect the Zakat on behalf of the Institution / Administration.

Generally, these people go in the field for the collection of Zakat within India as well as abroad, especially in the month of Ramadhan. (Though there is no such hard & fast rule that Zakat can be given in the month of Ramadhan only but, the general trend is that people prefer to pay their Zakat during this month).

This is the head where most of the corruption happens as discussed above.

Institutes should not decide the commission of their Aamileen at their own wish. There should be some capping (or upper limit) on the percentage of the amount a Zakat Collector may get as his wage/commission. All this should be decided and fixed by some appointed Islamic body.

Let us discuss it with a practical example. Some Aamileen go to Indian villages to collect the Zakat where hardly they can collect 15,000-20,000 rupees in a month despite putting all their efforts. In such a case, even if we give 40-50% commission to Aamileen then still it’s ok for their hard work of one month. But let us now see the example of those people who go abroad for the collection of Zakat. They collect around 1-2 Crores of rupees in a single month of Ramadhan. Is it justified for the institute to gives them 40-50%of zakat as commission? 50% amount, in this case, would be very huge. Hence, there should be some rationale behind the commission calculation with some capping/ upper limit based on the status of the person who is collecting Zakat. Generally, such people are economically good, they should offer themselves as a volunteer for the collection of Zakat without any commission but, since Quran allows Aamileen to get their wages in lieu of their hard work, hence, if they are taking their wages, that is also OK, but, there should be some upper limit to it.

  1. Muallafa-tul-quloob

Under this head, Zakat can be given to Non-Muslims to attract the hearts of those who have been inclined towards Islam or to those in the camp of the unbelievers who might be brought to help the Muslims or to those newly transformed Muslims, who might come in difficulty if no monetary help was extended to them. It is permissible to award pensions to them or give them lump sums of money to make them helpers of Islam or submissive to it or at least to render them into harmless enemies. During Hazrat Umar bin Khattab’s ( RA ) reign, an ijtihad was conducted and this head was discouraged because he thought that Islam had then consolidated its position and newcomers to Islam were not facing the hostilities that they used to face during the early days of Islam. However, this was only a time being decision taken to be followed in particular circumstances.

  1. Al-riqābi

A portion of Zakat Funds may be spent to free the slaves. Help may be given to a slave for the payment of the ransom money if he enters into an agreement with his master that he will set him free if he pays him a certain amount of money. Nowadays, if any innocent Muslim is arrested wrongly by Police and booked under serious charges of crime like terrorism etc. then, this head of Zakat can be used to get them freed provided that they are innocent.

  1. Wal-ghārimīna

Help may be given out of Zakat Funds to such debtors who would be reduced to a state of poverty if they paid off all their debts out of their own possessions, irrespective of the fact whether they are earning any money or not. Here we need to keep in mind to make sure that there is no misuse of Zakat money. Hence, due diligence is a must.

  1. Fī sabīlil-lahi

It means in “The Way of Allah”. It is a general term that implies all those good works which please Allah. But here, in this case, the majority of the Muslim scholars have opined, the ‘Way of Allah’ stands for Jihad in the Way of Allah. It can refer to almost any effort to make personal and social life conform with God’s guidance, such as the struggle against one’s evil inclinations, proselytizing, or efforts toward the moral betterment of the ummah. This term appears in the Quran in different contexts and can include various forms of non-violent struggles: for instance, the struggle to become a better person. This falls under the category of “Jihad of the self,” an important subject in Islamic devotional works.

Any contribution that was given for Masjid also comes under “The way of Allah”, however, it is agreed by all the scholars that we cannot give Zakat money to Masjid, neither for construction nor for operational expenses. This means that, here in the context of Zakat, the word Fī sabīli l-lahi has a different meaning.

Now, another question arises that If we cannot give Zakat money for Masjid, then, how come we can give Zakat money for Madarsa?

People should contribute to Madarsa but not from the Zakat money. Let the Zakat money go to only those heads/categories which Quran has mentioned. For madarsa, people can contribute separately as they do in the case of Masjid.

  1. Ib’ni l-sabīli

Help from Zakat Fund may be given to a wayfarer on a journey even though he might be quite well off at home. Some arrangements may be done for travellers to facilitate their stay, food etc. from this head.

There are different ayahs in the Quran regarding Zakat that state its importance and its virtues.

Surah 9: 103

“O Prophet, accept propitiatory offerings from their possessions to cleanse and purify them thereby ( Take Sadaqah from their wealth to purify them and sanctify them with it ), and help them onward (in the way of virtue); and pray for blessings for them because your prayer will bring comfort to them, and Allah hears everything and knows everything.”

Surah 2: 262

“Those people who expend their wealth in the way of Allah, and then do not follow up their charity with reminders of their generosity nor injure the feelings of the recipient, shall get their reward from their Lord; they will have no fear and no sorrow of any kind.”

Surah 2: 271

“If you practise charity publicly, it is good; but if you give charity secretly to the needy, it is much better for you, for this will expiate many of your sins. Anyhow, Allah is well aware of whatever you do.”

It is better to practise the obligatory charity (Zakat) openly and every other kind of charity secretly. The same principle applies to all other religious practices. It is better to perform the obligatory duties openly and the voluntary ones secretly.

The reason for giving the Zakat openly is NOT to Show off at all but to encourage other people to give Zakat. The moment the intention of showing off come into our mind/heart, then there will be no use of such a Zakat.


Let us take the minimum amount of Zakat Collection to Rs. 25,000 crores in India. Let us give this amount to 1 crore poor Muslims in the first year. This means we can give Rs. 25,000 each to 1 Crore Muslims who can do some small businesses at their level like setting up of a vegetable cart or tea stall or selling of Cut piece clothes and other kinds of stuff on a bicycle etc. This will help them in earning for their own daily needs.

Next year, some of them will be independent but, some of them still will remain dependent. We can help them next year also and so on. After 7-8 years one day will come when there will be no poor Muslim looking for Zakat to meet his daily needs. This has happened in Islamic history and can happen now also. The only thing is that people need to be wise enough and give their Zakat after due diligence only to the right people.


Is Islam really a religion of peace?

Q: Does Islam’s “religion of peace” claim only truly apply after the infidel has been killed, or converted, or reduced to Jiziya paying dhimmi status?

Answer by Hammad Nasir- 

As the question has Jizyah mentioned in it, let’s first talk about it. Most people, Muslims and non-Muslims alike, believe that jizyah is a kind of subjugation/protection tax that a Muslim government/state takes from its non-Muslim citizens. This notion is absolutely wrong.


Jizyah literally means the compensation. It was never meant for the Non-Muslim citizen of any Muslim state. It is for the people who are at war with the Muslim state or their allies. It is to keep them in control and make sure that they remain under the muslim rule and never do any mischief in future. Thus, the Jizyah is a kind of tax to be paid by a state to another state.

So, it is a choice of a state at war to either fight or to pay Jizyah. For detailed answer on what Jiziya is and references related to it, refer to the link below:👇

WORK’s answer to What is the issue of Jizyah? How is it rationalized? Is it still valid and will an Islamic state impose it? in Misconception About Islam

Now, coming to the main question. As you can see that the lack of proper information made people think wrong about the entire concept of Jizyah. Similarly, due to lack of correct information and due to misinterpretation of Islam, people think that it tells believers to kill an infidel/a polytheist. The Quran does speaks about killing, but that too in case of war, moreover, there are certain conditions told when to fight any war.

There are only three conditions of war, these are:

  • When treaty is violated
  • When someone is oppressing people
  • When someone is waging war on you.

There is no other condition when fighting or killing is permitted except for these three cases.

Let’s see what the Qur’an says.

“But once the Sacred Months have passed, kill the polytheists ˹who violated their treaties˺ wherever you find them,1 capture them, besiege them, and lie in wait for them on every way. But if they repent, perform prayers, and pay alms-tax, then set them free. Indeed, Allah is All-Forgiving, Most Merciful.” Qur’an 9:5

“And if anyone from the polytheists asks for your protection ˹O Prophet˺, grant it to them so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge.” Qur’an 9:6

In these 2 ayahs, it is pretty much clear that the order is to kill those who have violated their treaties – not just anyone & if even they asks for protection then Muslims are supposed to provide it to them & escort them to a safe place.

Such a code of conduct for war cannot be found anywhere else other than Islam.

For further details refer the link below:👇

WORK’s answer to Is there any sentence written in the Quran about whether Kafir should be killed? in Misconception About Islam

Coming to the other part of question, regarding conversion. I consider that the question refers to the forced conversion, because otherwise everyone has right to practice or follow whichever way of life and religion they wish to. As far as Islam is considered, forcible conversion is not allowed. The Quran 2:256 clearly instructs:

”There is no compulsion in the religion (Deen)”

It further tells in Ayah 18:29:

“And say, This is the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.”

In 10:99, it says:

Had your Lord so willed, all people on earth would have certainly, believed, every single one of them! Would you then force people to become believers?”

These wise ayahs of Quran clearly nullifies any concept of forcing people into believing in Islam.

According to Quran, the only job of the believers is to keep reminding others of the messages and teachings of Islam. The following Ayahs of Quran 88:21–22 asks believers the same:

“So, continue to remind all, for your duty is only to remind. You are not there to compel them ˹to believe˺.”

Thus, according to Islam, Allah gives freedom to people to either believe in Him or not. No killing, no forceful conversion, no humiliation in the name of a misinterpreted tax is there in Islam for the non-believer. Poor understanding of Islam, both by so called Muslims and Non-muslims, lead to such misconceptions and misunderstandings. Islam is based on the system of natural justice and is strictly against any oppression and injustice.

So, after reading the entire answer, how could anyone doubt about Islam being the “Religion of peace”?


Are some of the ayahs of the Quran abrogated?

Q: Why are some verses abrogated by Allah if the Quran is the perfect and unchangeable word of God?

Answer by Hammad Nasir-

One thing that we need to understand is that no Ayah in the Quran has ever been abrogated by Allah or his messenger (PBUH). They were some scholars, that came long after the Prophet (PBUH), who did this. Another thing to be noticed is that there are some ahadith or sayings of the Prophet that have been added by the enemies of Islam in the name of the Prophet (PBUH); It was done to defame him & misguide the people. Such ahadith are known as fabricated or da’if (weak) hadiths. Even among these fabricated ahadith, there is no such hadith that says that certain Ayahs of the Quran have been abrogated. Thus, it isn’t Allah or his messenger who abrogated certain ayahs of the Qur’an, but they were some later scholars who abrogated some of the Quranic ayahs about which there are still so many doubts and conflicts. According to some scholars, around 500 ayahs are there in the Quran which got abrogated, some say that this number is 200, some say it to be 21, while others believe that there are only 5 such ayahs.

The scholars who claim that some ayahs of Quran are abrogated use the following ayah of the Qur’an as their proof:

مَا نَنۡسَخۡ مِنۡ اٰيَةٍ اَوۡ نُنۡسِهَا نَاۡتِ بِخَيۡرٍ مِّنۡهَآ اَوۡ مِثۡلِهَا ؕ اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰهَ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرٌ‏ (2:106)

“For whatever verse We might abrogate or consign to oblivion, We bring a better one or the like of it. Are you not aware that Allah is All-Powerful?” (2:106)

It should be kept in mind that whenever Allah used to send the prophets, the shariah or guidelines of the previous the Prophet used to get abrogated as Allah used to update them as per the need. Now, when He sent his last Prophet (PBUH) & completed His deen and it’s guidelines on to him, then certainly there could be no abrogation in whatever was given to the Prophet -that is the Qur’an.

So, the question is: Which are those ayahs that Allah is talking about in 2:106?

As mentioned above, Allah, through various Prophets, used to update the guidelines given to the prophets that came before them as per the requirement of the people of a particular time. Allah gave His ayahs to the previous prophets also, for example ayahs of Allah were given to Jesus (AS) in the form of Gospels, it was given to Moses (AS) in the form of Torah and so on. The Ayahs that Allah is talking about getting abrogated here are not of the Qur’an but, they are of the previous scriptures, may it be Bible or Torah or any other which got updated or replaced by Allah’s final guidance, i.e., the Qur’an.

If these abrogations would have been in the Qur’an then Allah would have to send another book or ayahs to replace it/them that we know is certainly not the case.

Another thing to ponder upon is that if Allah (the God) would have abrogated some ayahs in the Qur’an then it would mean that he didn’t know earlier that this rule or ayah would be of no use in the future which is why he gave them earlier & then later when he saw it is not needed anymore, he repealed them. It is how humans work. Humans don’t know what or what not would be beneficial for them later in the time which is why they change certain laws or processes to suit their needs. It is not how God (the All-Knowing) works. He knows what is beneficial today and would be even after 10,000 years from now. He does not need to do such acts, right?

Coming back to the question, yes it is true that the Qur’an is the perfect & unchangeable final word of God which itself tells us that it doesn’t need any abrogation or correction. Thus, the concept of Quranic Ayahs getting abrogated is totally wrong.