To read the response to the most common misconceptions, simply click on the misconceptions button or one of the pictures above. If a number reference is given, e.g. 17:36, this refers to Chapter 17, Verse 36 of The Quran, which can be looked up here for example.

Background: This topic is one of the most controversial regarding The Quran. The mainstream teaching is that it allows a husband to hit his wife as a last resort in specific circumstances. Some have argued that this means it sanctions domestic violence against women. Whilst this is the prevalent view, even amongst Muslims, it is mired in many flaws, which will be discussed below.

The first and perhaps most important point to mention is that this view is based only upon the use of one word in chapter 4, verse 34 of The Quran shown below:

The men are supporters/maintainers of the women with what God preferred/bestowed on some of them over others and with what they spent of their money, so the righteous women are dutiful/obedient; guardians/protectors to the unseen with what God guarded/protected. And as for those women you fear their uprising/disloyalty, then you shall advise them, and (then) abandon them in the bed, and (then) idriboo them. If they obeyed you, then seek not against them a way; Truly, God is High, Great. [4:34]
And if you (authority) feared a rift between them two, then appoint a judge from his family and a judge from hers. If they both want to reconcile, then God will bring agreement between them. God is Knowledgeable, Expert. [4:35]

The Arabic word idriboo is commonly translated as hit/beat/strike, however the flaws with this understanding are as follows:

• The derivative idriboo is formed from one of the most multiple meaning and diversely used words (DaRaBa) in the Arabic language, and is used in several ways in The Quran itself.
• There is not one clear occurrence of this word meaning “beat” anywhere else in The Quran, and in almost all cases, this meaning is problematic or would not make sense.
• No Classical Arabic (the language The Quran is written in) dictionary gives the meaning of “beat” in a comparable example and none reference 4:34 at all.
• When The Quran uses this word to mean a literal/physical strike/hit, the preposition “bi” (with/by) is always used, but there is no such use in 4:34.
• This understanding causes internal contradictions within The Quran, and this is also probably why no commentator, past or present, uses The Quran itself to justify this view.
• There is no consensus amongst traditional commentators on the origin and interpretation of this verse, except on perhaps the basic points.
• If “beat/strike” is chosen, it would cause inconsistencies amongst Traditional Hadith (narrations) and Classical Arabic dictionaries, which show a variance in view.
• It contradicts the alleged reaction of prophet Muhammad to wife beating, in which he is reportedly to have found it unjust and said woman have the right to retaliate. The traditional story goes that he was over ruled by 4:34, apparently.

The evidence from The Quran suggests the correct meaning of the word in this case would be “cite” or “indicate” them to the authority, hence authority involvement in 4:35. This also fits in with its usage elsewhere with direct objects.

It is strongly recommended to weigh and consider the following study which presents a very detailed and comprehensive analysis of the claim of wife beating and domestic violence in Islam (www.Quran434.com). It also notes that the vast majority take it to mean hit/strike/beat with varying degrees of application.

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Background: Some think that Islam promotes racism because it is pro-Arab due to promotion of things Arabic or Arab customs. Also, some think Islam is pro-black and anti-white due to groups such as the Nation of Islam.

The Quran makes it very clear that the most important differentiator when it comes to people, is that who is most righteous:

O mankind, We created you from a male and female, and We made you into nations and tribes, that you may know one another. Surely, the most honorable among you in the sight of God is the most righteous. God is Knowledgeable, Expert. [49:13]

And from His signs is the creation of the heavens and the earth, and the difference of your languages and your colors. In that are signs for the knowledgeable beings. [30:22]

It should be noted that everywhere in The Quran, the phrase “His (i.e. God’s) signs” are always spoken of positively and serve to remind us of God, and are intended for those who think/reflect.

And lastly, The Quran portrays Arabs like any other people, some are good and some are bad [9:90, 9:97, 9:98, 9:99, 9:101, 9:120, 33:20, 48:11, 48:16, 49:14].

The primary reason why Arabic is promoted is that the original Quran is in Arabic, thus having knowledge of Arabic is helpful thus often promoted.

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Background: Some think that the term “jihad” means “holy war” and it is a requirement which all Muslims must engage in.

‘jihad’ is a common Arabic word meaning to strive/struggle or exert effort, and is used in different ways depending on context in The Quran. We learn from The Quran that believers must be willing to exert effort in the cause of God, using their wealth and themselves. This effort/jihad may or may not include fighting. It does not have an exclusive meaning of ‘holy war’ or ‘fighting’, as shown below.

An example in The Quran where ‘jihad’ refers to giving ‘effort’ as charity as opposed to giving money/objects as charity:

It is these (hypocrites) who find fault with such of the believers who give generously in charity, and they find fault with such believers who have nothing to give but their effort, God disdains them, and they will have a painful retribution. [9:79]

An example in The Quran where ‘jihad’ can mean parents ‘striving’ to change the beliefs of their children. Please note, even in such circumstances believers are still asked to treat them amicably:

If they strive to make you set up any partners besides Me, then do not obey them. But continue to treat them amicably in this world. You shall follow only the path of those who have sought Me. Ultimately, you all return to Me, then I will inform you of everything you have done. [31:15]

In the following verses of The Quran, striving/jihad in God’s cause leading to guidance is contrasted to turning away from the truth and fabricating lies about God:

Who is more evil than one who fabricates lies and attributes them to God, or denies the truth when it comes to him? Is there not a place in Hell for those who deny the truth? As for those who strive in Our cause, We will guide them to Our paths. For God is with the pious. [29:68-69]

The only time a ‘great jihad’ is mentioned in The Quran is in the following verse and it refers to striving against those who deny the truth with the message of truth:

And if We wish, We could send to every town a warner. So do not obey those who deny the truth, and strive against them with it (The Quran) in a great striving. [25:51-52]

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Background: Some think that women are inferior to men in Islam and a commonly cited example is that women receive less share in inheritance than a male.

This is only true if there is no recorded will for the deceased. Shares of inheritance should be stated in a will, and can be done in any way a person chooses [2:180, 5:106-108] however in cases where there is no will or a will leaves leftover wealth/property/etc The Quran has a default system that can be used for such cases [4:8, 4:11-12, 4:176]. In this default system, a male receives more than a female because they have a wider duty of care for maintenance of the family/household [2:228, 2:233, 4:34, 65:6]. Also they have other financial obligations, e.g. payment of a dowry before marriage [4:4, 4:24 and compensation after divorce if applicable [2:241].
If no default backup system such as this existed, this opens the possibility to much argument, hostility, legal action, delays and the outcome would likely favour those with more power/wealth/influence, thus leaving the disadvantaged even more disadvantaged.

It should also be noted that in the case of a widow, it is necessary that providing of maintenance for a year be granted (if the house was bequeathed to another for example and not the wife):

And for those of you whose lives are terminated and if they leave widows behind; a testimony to them that they may enjoy for one year without being made to vacate. If they leave then there is no sin upon you for what they do to themselves in goodness; and God is Noble, Wise. [2:240]

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Background: Some think that consent of the bride and/or groom is not needed in marriage or as long as the parents of the female agree to the proposal then it is allowed .

Forced marriages are clearly not acceptable according to The Quran:

O you who believe, it is not lawful for you to inherit the women by forcibly/unwillingly… [4:19]

Marriage is done by mutual agreement:

And if you divorce the women, and they have reached their required interim period, then do not prevent/hinder them that they marry their partners if they mutually agree between themselves in a kind/equitable manner… [2:232]

In the following verse, it is also made clear that a couple undergoing divorce can only get back together if they both wish to:

And the divorced women shall wait for three menstruation periods; and it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. And their husbands would then have just cause to return together, if they both wish to reconcile… [2:228]

All examples in The Quran involving decisions between marriage partners are in the reciprocal Arabic word form, e.g. “taraadaa” [2:232-233, 4:24], “tashaawar” [2:233], which means they are mutual.

The relationship between a husband and wife is discussed in affectionate terms in The Quran, not of one enforcing decisions on the other:

And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts. Verily in that are signs for those who reflect. [30:21]

…They are a garment for you and you are a garment for them…. [2:187]

And they say, “Our Lord, let our spouses and children be a source of joy for us, and let us be the foremost among the righteous.” [25:74]

In The Quran, there is a pre-marriage requirement for a male to give the female a dower, see the following examples in which the female is involved in the decision making process:

And give the women their due dowries willingly, and if they remit any of it to you of their own will, then you may take it with good feelings. [4:4]

…And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after [having agreed upon] this lawful due, you freely agree with one another upon anything else… [4:24]

Lastly, The Quran reminds us that believers are those who conduct their matters by mutual consultation/counsel [42:38].

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Background: Some think that in islam unmarried men and women are completely restricted and cannot be alone together under any circumstances.

The Quran gives an example in which an engaged couple may meet in secret if they have something righteous to discuss:

And there is no sin upon you if you openly propose marriage to these women, or you keep it between yourselves. God knows that you will be thinking of them, but do not meet them secretly, unless you have something righteous to discuss… [2:235]

The Quran also cites an example in which if an unrelated male believer is alone inside the prophet’s house and needed to ask his wives for something, they should do so from behind a barrier:

…If you ask his wives for something, ask them from behind a barrier*… [33:53]
*Note, the male is requested to ask from behind a “barrier/hijab”, not the female. The term “hijab” denotes anything that intervenes between two things or prevents something, e.g. screen, partition, curtain, obstacle.

It is later clarified in 33:55 that 33:53 is about unrelated male believers only:

There is no sin upon them before their fathers, or their sons, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or those who are committed to them by oath (e.g. servants or dependents in the household). And be aware of God, for God is witness over all things. [33:55]

Similarly, Abraham and his wife were in the presence of male guests in their home, freely participating in conversation, laughing [11:69-76].

There is also a clear example in The Quran of Moses speaking to two unmarried women in public, one of whom he married later:

And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man. So he watered (their sheep) for them, then went back to the shade and said: My Sustainer! surely I stand in need of whatever good Thou may send down to me. Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us… [28:23-25]

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Background: It is commonly thought, even amongst Muslims, that the system of democracy or democratic principles are not compatible with The Quran or islam.

The Quran has examples of leaders with authority (e.g. Solomon, Joseph), however this would be conducted by group consultation and representation:

Those who listen to what is said, then follow the best of it; those are the ones God has guided, and are the men of understanding.[39:18]

…and consult with them upon the conduct of affairs… [3:159]

O you who believe! when it is said to you, Make room in (your) assemblies, then make ample room, God will give you ample, and when it is said: Rise up, then rise up. God will exalt those of you who believe, and those who are given knowledge, in high degrees; and God is Aware of what you do. [58:11]

And those who have responded to their Lord, and they establish the bond, and their affairs are conducted by mutual consultation among themselves, and from Our provisions to them they give. [42:38]

God has taken the covenant of the Children of Israel and raised from them twelve representatives, and God said: “I am with you if you uphold the bond and contribute towards betterment… [5:12]

Elected leaders would have to lead by example:

Do you order the people to do goodness, but forget yourselves, while you are reciting the book? Do you not reason? [2:44]

O you who believe, why do you say what you do not do? [61:2]

O mankind, We created you from a male and female, and We made you into nations and tribes, that you may know one another. Surely, the most honorable among you in the sight of God is the most righteous. God is Knowledgeable, Expert. [49:13]

Corruption prohibited:

Do not devour the wealth and property of one another in a wrongful manner, nor bribe the officials/judges so that you may consume a part of the other people’s belongings sinfully while you know! [2:188]

Such a system would have to promote the following social order for the benefit of everyone:

…you are the best suited community that has been raised up for the good of mankind. You shall enjoin the Right and discourage the Wrong… [3:110]

…help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity; and remain conscious of God: for, behold, God’s punishment is severe. [5:2]

O believers! Stand out firmly for justice, as witnesses for the sake of God, even (if this may go) against yourselves, or your parents, or your kin… [4:135]

O believers! Stand out firmly for God, as witnesses for the sake of justice, and let not the enmity of a people cause you to turn away from justice. Do justice, for that is akin to piety…[5:8]

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.”[16:125]

Not equal are the good and the bad response. You shall resort to the one which is better. Thus, the one who used to be your enemy may become your best friend. [41:34]

To each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things. [2:148]

Take to pardoning, and order with what is good, and leave alone the ignorant ones. [7:199]

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God has grasped the most sure hand-hold, that never breaks. And God is Hearing, Knowing. [2:256]

And lastly, people in a community are reminded that they should ‘be the change they wish to see in the world’:

…God is not to change the condition of a people until they change what is within themselves… [13:11]

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Background: This is perhaps the most common misconception amongst all people, including Muslims.

There are many misunderstandings about religion in general, their beliefs and practices, but especially with regard to “islam”. The first key thing to appreciate is the word “islam” and what it represents. It is an Arabic word and it existed before The Quran was written and was used to describe an attribute, an action, a state of being: self-surrender or to make peace. It comes from the verb “aslama” meaning ‘to give over’. A “muslim” is simply one who is in “islam” (i.e. one who surrenders or makes peace).
It should be noted that this word had no religious connotation and was not a title of something, even though it has come to be used as a title these days. According to The Quran itself, everything in the universe, willingly or unwillingly has ultimately surrendered to God, thus the basic concept of islam is as old as the universe itself:

Do they seek other than the system of God, when all things in the heavens and the earth, willingly or unwillingly have surrendered / given over to Him, and to Him they will be returned. [Quran, 3:83]

This is an important point to reflect upon, because many people do not realise that “islam” first and foremost is a state of being, not a title of a religion. For example, there is a difference between saying “the pillow is soft” and “the pillow is Soft”. The latter could mean anything, due to the capitalised “S” in “Soft”, and we would have to find out what “Soft” refers to before we understood the statement, whereas the word “soft” is self-explanatory, it is describing an attribute the pillow has. Similarly, there is a difference between saying “the person is in islam” and “the person is in Islam”. The latter refers to the title of a group, whilst the former describes an attribute the person has. This attribute is present in everything around us, in the very fabric of the universe itself… it may even be present within you.

Now that we understand islam as an attribute, it becomes clear that an attribute is not exclusive to any group. For example, no product has the monopoly on being soft, many items can be soft. This is where the system described in The Quran differs significantly from religions. Many people do not realise that it is an inclusive system which promotes beliefs and actions that are not exclusive to any group, and repeatedly points this out. It is simply a continuation and completion of the same message that has been given since the dawn of mankind.

Surely those who believe, and those who are Jews, and the Nazarenes*, and the Sabians, whoever believes in God and the Last day and does good, they shall have their reward from their Lord, and there is no fear upon them, nor shall they grieve. [Quran, 2:62]
*commonly translated as “Christians” but more likely refers to the followers of Jesus of Nazareth, hence Nazarenes.

Say: “We believe in God and what has been revealed to us, and what was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and what was given to Moses and Jesus and to the prophets from their Lord; we do not make any distinction between any of them, and to Him do we submit. [Quran, 3:84]

The core theme throughout The Quran is monotheism: belief in the oneness and uniqueness of God, the source from which all of creation originates and the source we will all return to. This concept is closely related to a recognition of unity and oneness amongst all things with regard to purpose and direction, and when we become in harmony with our true state of being, like how every component in the universe serves the whole, i.e. God, we can be said to be in the state of islam: we self-surrender or make peace.

The system in The Quran promotes unity, and a system of governance that is just and beneficial for all of society, even if one is of no particular faith. It details an environment that allows humans to live and grow to their full potential. Shortly after The Quran came into existence, it is well documented that the Arabs excelled in all areas of science for example and spread their knowledge and governance to many countries, producing the most advanced and productive societies of the time, e.g. Cordoba of Al-Andalus.

Luckily, The Quran has been translated into many languages, and is often available to read in your local library. Even though a translation can never fully represent the original, it may be a good starting point. The following website contains links to many translations, and other resources (e.g. search Quran by word, browse by topic, listen to mp3 audio) and you can even order a free copy if you wish: www.StudyQuran.org

Or alternatively, buy it from most book stores, e.g. here. There are also many online articles and videos about islam, muslims and The Quran, but rather than relying on second-hand information, it is best to study it from the source, to the best of your ability. This would be the sincere and sensible approach.

References
islam: a challenge to religion

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Background: Some think, including many Muslims, that the prophet Muhammad (the messenger for The Quran) was engaged to a girl by the name of Aisha (sometimes spelt: Ayesha) when she was 6, and married her when she was 9 years old and he was about 50.

The marriage story in question is based on the reports by various companions of the prophet Muhammad, as recorded by others from later generations. In these reported sayings, there are discrepancies/contradictions regarding what her age was at the time of marriage, ranging from 9 to 20 years old.
There has been much discussion of this topic on the internet, in articles, television programmes and books etc. For those wishing to do further research, opposing articles will be referenced: two highlighting the discrepancies in the traditional sources for this story, and another which was written as a response to this. This is to show both sides, for and against, of the reported story. Please note, they require some background knowledge in order to understand them fully. If you prefer, you can skip these articles for discussion of what The Quran says about this subject below.

www.quranicteachings.co.uk/ayeshas-age.htm by Abdul Fauq
www.irfi.org/articles/articles_151_200/ayesha_age_the_myth_of__a_prover.htm
By Dr. T.O. Shanavas: Vice President of ‘Islamic Research Foundation International’

qa.sunnipath.com/issue_view.asp?HD=7&ID=4604&CATE=1 (this is a response to the 2nd article above)
By Shaykh Gibril F Haddad: member of Sunni Path, The Online Islamic Academy

It should be clearly noted that even though these articles disagree on some points, they clearly acknowledge contradictions exist with regard to the age at the time of marriage. Discrepancies are a common occurrence in oral reports from different sources, especially when recorded generations after an event. Furthermore, based on the evidence for the time, what likely compounded the confusion is that celebrating birthdays was not a common practice, thus exact ages were unlikely to be known.

It should be noted that this story is nowhere to be found in The Quran.

What does The Quran say on the age of marriage?

The Quran does not state a specific legal age of marriage, however it does give a guideline and mentions situations and conditions that should be considered before marriage:

• Determining mutual attraction/compatibility [2:221, 2:235, 30:21, 33:52]
• Ascertaining whether the potential partner is of similar beliefs/faith [2:221, 60:10]
• Discussion of and agreeing to the level of dower and other terms (if any) [4:4, 4:24]
• Understanding and mutual acceptance of marriage as a solemn/strong oath/contract [4:21, 2:232, 2:237, 24:33]
• If male, capable of providing for the family/household [2:228, 2:233, 4:34, 65:6]
• To have physically matured / post-puberty [4:6, 24:31, 24:58-59]

If the marriage is unsuccessful, one should also be capable of undertaking divorce proceedings, e.g. separation period, arbitration, discussion of settlement etc [2:226-232, 2:241, 4:35, 4:128-130, 33:49, 65:1-6].

We will discuss in more detail the verse which specifically mentions the issue of age. The context is the rights of orphans and their wealth:

And do not give the imprudent/weak-minded your money which God has made for you a means of support, and spend on them from it and clothe them, and speak to them in goodness. [4:5]

And test the orphans until they have reached marriageable age*, then if you determine in them sound judgment**, then give them their wealth, and do not deliberately consume it wastefully or quickly before they grow up. And whoever is rich, then let him abstain (from the wealth), and if he is poor then let him utilise by what is recognised as good/appropriate. So when you paid to them their wealth, so call a witness on them, and be aware God is accounting. [4:6]

*The Arabic word is “nikah” (marriage) and has an implied meaning of sex, hence some translators interpret it as ‘reached sexual maturity’ in this verse.
**Arabic word is “rushd” and its meanings include: be well guided or directed, true direction, correct rule of action, straight forwardness, maturity of a child/intellect, capacity to manage one’s affairs.

Thus, the two conditions for giving the wealth to the orphans are:
1- The reaching of marriageable age / sexual maturity.
2- The proving of sound judgement / capability in managing one’s
affairs.

Interestingly, this implies that one could reach marriageable age / sexual maturity but still not have sound judgement, which is universally true and gives a possible reason why a specific age for marriage is not stated in The Quran. Based on this and other verses regarding marriage, it can be deduced that these two conditions can also be used as a guideline for when to consider marriage. The reason being, if we suppose after having reached marriageable age / sexual maturity an orphan is allowed to get married but their wealth is not given to them, this means they have been determined not to have sound judgement, yet they are being allowed to get married, which is logically inconsistent with the guidance in The Quran.

Please note, in 4:6 it also warns those entrusted with the wealth not to consume or waste it before they grow up, further reinforcing the idea that the period being referred to is when grown up. To conclusively prove this however, we can also look at other verses which discuss giving orphans the wealth owed to them [6:152, 17:34]. The Arabic word used in these verses is when they are “shudud”, which means physical maturity / the period from adolescence to adulthood. Since the orphans can only receive their wealth once “shudud”, and from 4:6 we know they become eligible for it after having reached marriageable age, this can only mean marriageable age begins from adolescence onwards. There is no other possibility.
This conclusion can also be verified in the story of Jospeh, who when first found in the well was a boy (Arabic: ghulam, see 12:19), then taken into care, then when he reached “shudud” (i.e. became physically mature) the female of the household tried to seduce him [12:22-23].
In addition, the usage of this word “shudud” in The Quran suggests reasonable physical strength, i.e. at least several years into adolescence [18:82, 28:14] which also agrees with most Classical Arabic dictionaries which average about from the age of 17 for the word “shudud”, which also happens to coincide with when a significant number of orphans would meet the two conditions for receiving their wealth. Many countries begin to grant extra rights at the age of 16, and many give full rights at 18, so this seems fairly close to worldwide practice.

To conclude, it is proven beyond doubt by The Quran that one must be physically mature and be of sound judgement in order to get married.

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