What the Qur'an Requires of ALL Muslims; Direct Quotes

Dianne N. Irving
copyright November 14, 2020
Reproduced with Permission

I. Introduction: What Islam Really Is

Given the decades of Islamic terror attacks throughout the EU, many European leaders are finally trying to come to grips with it (see, e.g., Global Security, "In Europe, Calls Grow Louder for United Front Against 'Political Islam'" , at: https://www.globalsecurity.org/security/library/news/2020/11/sec-201105-voa01.htm ). The purpose of this article is to document what Islam really is by directly quoting from the Qur'an itself.

II. Explanation of Islam:

These Islamic terror problems have been going on for centuries (remember the 6+ Crusades over the centuries?!). What is often not understood by Westerners is that Islam is not "just" a religion; it is a theocracy that encompasses literally all areas of knowledge or fields -- which are classified as just sub-fields of Islamic theology. This was best explained during the mediaeval times (when the Crusades and the same problems were going on) by two amazing philosophical (not theological) treatises by mediaeval philosopher/theologian Thomas Aquinas -- both of which obliterated Islam in typical Thomistic style. One of his most famous philosophical treatises (no theology) is his The Division and Method of the Sciences -- which goes a long way in explaining why Islam is not "just" a "religion" like other religions, a fact that is so misunderstood and confusing to Western people today. It documents the difference between the Western/Aristotelean "fields of knowledge" (or "sciences", as the term is understood historically) and the Islamic "fields of knowledge" or "sciences". In short, the Western/Aristotelean "sciences" lie along a straight line . Each is independent of the other, and each has its own subject matter and method of coming to know that subject matter (epistemology), although the fields can be related. (And for Thomas, this is true of philosophy and theology as well!). But they cannot substitute for each other. For example, "economics" has its own subject matter and own method used to study that subject matter. One can't study economics by means of using a laser microscope, or study law by using a physics theorem -- or study human embryology by using theology! In contrast, the "sciences" in Islam are in the shape of a triangle -- with theology at the top, and all other "sciences" are either sub-fields or sub-fields of sub-fields of theology. Thus law, education, economics, history, biology, chemistry, medicine, politics, education, work, agriculture, etc. are all just sub-fields of Islamic theology, and therefore all those "fields of knowledge" must be the subject matter of and use the method of theology only ! I hear nothing out there about this critical distinction! See the classic exposition of the Islamic Pyramid in Thomas Aquinas, The Division and Method of the Sciences [ http://www.amazon.com/Division-Methods-Sciences-Armand-Maurer/dp/B000N3OEV0/ref=sr_1_2?s=books&ie=UTF8&qid=1424619704&sr=1-2&keywords=%22Aquinas%22+%22Division+and+Method%22 ]. Aquinas' second relevant treatise was his philosophical refutation of the cosmology, philosophy and theology of several major mediaeval Islamic philosophers (who are amazingly still taught today), in his Summa Contra Gentiles (Books 1 - 4), at: http://www.amazon.com/Summa-Contra-Gentiles-Book-One/dp/026801678X/ref=sr_1_1?s=books&ie=UTF8&qid=1424619884&sr=1-1&keywords=%22Aquinas%22+%22Contra+Gentiles%22 .

III. Arabic/English Translation of the Qur'an

The English translation of the text of the Qur'an and Sharia Law, Reliance of the Traveller , with an Index in English, has been used for a long time in scholarly academic graduate courses in universities as their official text (e.g., Georgetown University's Arabic and Islamic Studies Center [ https://arabic.georgetown.edu/ ], the Islamic Center at Catholic University of America, etc.) is also referenced in Wikipedia, "Sharia Law", at: https://en.wikipedia.org/wiki/Sharia :

Reliance of the Traveller: The Classic Manual of Islamic Sacred Law 'Umdat Al-Salik , by Ahmad ibn Naqib al-Misri (d. 769/1368) in Arabic with Facing English Text and Index, Commentary, and Appendices , Edited and Translated by Nuh Ha Mim Keller -- high reviews, from Arabic to English; http://www.amazon.com/Reliance-Traveller-Classic-Islamic-Al-Salik/dp/0915957728/ref=sr_1_2?s=books&ie=UTF8&qid=1340601966&sr=1-2&keywords=%22Reliance+of+the+Traveller%22

Quote, page vii:
"The four Sunni schools of Islamic law, Hanafi, Maliki, Shafi'i, and Hanbali, are identical in approximately 75% of their legal conclusions, while the remaining questions, variances within a single family of explainers of the Holy Koran and prophetic sunna, are traceable to methodological differences in understanding or authentication of the primary textural evidence, differing viewpoints sometimes reflected in even a single school. The present volume, "Umdat al-salik [The reliance of the traveller], represents one of the finest and most reliable short works in Shafi'i jurisprudence, a school with perhaps fewer scholarly differences on rulings than others because its main resource is the recension of Imam Nawawi , the great thirteenth century Shafi'i hadith scholar and jurisprudent who upgraded the work of previous generations in terms of the authenticity and application of hadith evidence. The author of " Umdat al-salik , Ibn Naqib, closely follows the order and conclusions of Nawawi's encyclopedic al-Majmu': sharh al-Muhadhdhab [The compendium: an exegesis of "The rarefaction"] with its addendum, al-Takmila [The completion], by Ibn Naqib's own sheikh, Taqi al-Din Subki. The present volume is virtually an index of the conclusions of the Majmu ', and readers interested in the evidence from Koran and hadith for the rulings of the present volume can find it there, or, Allah willing, in a forthcoming sister-work to be called The Guidance of the Traveller ."

IV. Example of Topics in the Qur'an

Interestingly, note that in Islam, and specifically in the Qur'an, " Justice " is defined as a sub-field of "JIHAD" (i.e., war)! E.g.: pg. 578, "BOOK OF JUSTICE" , pg. 579, lists "Jihad" (o9.)

Examples of some topics in the English Index of the Reliance of the Traveller include:

V. Direct Quotes in the Qur'an

Copied here are the direct quotes in the Qur'an for the issues listed above.


p. 819 v1.6 He Most High wills all that exists and directs all events. Nothing occurs in the physical or spiritual world, be it meager or much, little or great, good or evil, of benefit or detriment, faith or unbelief, knowledge or ignorance, triumph or ruin, increase or decrease, obedience or sin; save through His ordinance, apportionment, wisdom, and decision. What He wills is, and what He does not will is not. [[see also v1.0 - v1.9]]


[[[ short version =

pages 599 - 606 , JIHAD (categorized under "Justice")



[page 987] (369 - 370) not performing jihad when personally obliged to; or no one performing it at all ;

pages 599 - 606, JIHAD (categorized under "Justice")


[page 601]


[page 718] q.2.4(4) (Being able to censure)


[page 987] (369 - 370) not performing jihad when personally obliged to; or no one performing it at all ;


pages 593 - 598

-- p. 595

page 596

page 598

p. 87


pg. 917, w29.4 (adaptability to new times and places) As for innovation in works, meaning the occurrence of an act connected with worship or something else that did not exist in the first century of Islam, it must necessarily be judged according to the fine categories ... The only reason that Islamic law can be valid for every time and place and be the consummate and most perfect of all divine laws is because it comprises general methodological principles and universal criteria ... .

pg. 2-3, a2.4 (criterion of good and evil) The basic premise of this school of thought is that the good of the acts of those morally responsible is what the Lawgiver (Allah or His messenger (Allah bless him and give him peace) has indicated is good by permitting it or asking it be done. And the bad is what the Lawgiver has indicated is bad by asking it not be done. The good is not what reason considers good, nor the bad what reason considers bad . The measure of good and bad , according to this school of thought, is the Sacred Law , not reason.

pg. 657, p9.1 (lying about the Prophet) There is no doubt that a premeditated lie against Allah and His messenger that declares something with is unlawful to be permissible or something permissible to be unlawful is pure unbelief.

pg. 13, a5.1 (study of, communal obligatoriness of) The second category of Sacred Knowledge is what is communally obligatory, namely the attainment of those Sacred Sciences which people cannot do without in practicing their religion, such as memorizing the Koran and hadith, their ancillary disciplines, methodological principles, Sacred Law, grammar, lexicology, declension, knowledge of hadith transmitters, and of scholarly consensus and nonconsensus .

pg. 598, o8.7(19) (acts that entail leaving Islam) to be sarcastic about any ruling of the Sacred Law ;

pg. 596 -598) (list of some acts that entail leaving Islam = apostasy) Among the things that entail apostasy from Islam (may Allah protect us from them) are:


pg. 848, w4.3 (Imam Baghawi:) The Prophet (Allah bless him and give him peace) said: "By Him in whose hand is the soul of Muhammad, any person of this Community, any Jew, or any Christian who hears of me and dies without believing in what I have been sent with will be an inhabitant of hell. "

pg. 849, w.4.4 "Whoever seeks a religion other than Islam will never have it accepted of him, and he will be of those who have truly failed in the hereafter" , for the hadith merely confirms that no one's way or spiritual works are acceptable unless they conform to the Sacred Law of Muhammad.

pp. 848 - 849, w4.4 The faith of the Jews was that of whoever adhered to the Torah and the sunna of Moses until the coming of Jesus. Then Jesus came, whoever held fast to the Torah and sunna of Moses without giving them up and following Jesus was lost. The faith of the Christians was that whoever adhered to the Evangel and precepts of Jesus, their faith was valid and acceptable until the coming of Muhammad (Allah bless him and give him peace). Those of them who did not then follow Muhammad and give up the sunna of Jesus and the Evangel were lost. ... "Whoever seeks a religion other than Islam will never have it accepted of him, and he will be of those who have truly failed in the hereafter" (Koran 3:85).


-- pp. 664 - 672, p17.0 - p.28.1:

p. 672, p.28.0: " Masculine Women and Effeminate Men :

p. 691, p59.1: "Allah curse women who wear false hair or arrange it for others, who tattoo or have themselves tattooed, who pluck facial hair or eyebrows or have them plucked, and women who separate their front teeth for beauty , altering what Allah has created."

p. 707, p75.20: "He who sodomizes one's wife is accursed."


p. 603, o9.10: "It is not permissible (A: in jihad) to kill women or children unless they are fighting against the Muslims . ... It is permissible to kill old men (O: old man meaning someone more than forty years of age ) and monks ."

p. 553, m13.3: "It is offensive to send one's children to a day-care center run by non-Muslims. It is unlawful to send Muslim children to Christian schools , or those which are designedly atheist , though it is not unlawful to send them to public schools in which religion is not mentioned (N: in a way that threatens the students' belief in Islam)."

p. 109, f1.2: "When a child with discrimination (O: meaning he can eat, drink, and clean himself after using the toilet unassisted) is seven years of age , he is ordered to perform the prayer , and when ten, is beaten for neglecting it. "


p. 899, w.23.0: The nakedness of woman that she is forbidden to reveal differs in the Shafi'i school according to different circumstances . In the privacy of the home, her nakedness is that which is between the navel and knees. In the prayer it means everything besides the face and hands. And when outside the home on the street, it refers to the entire body ..

p. 121, f5.3: The nakedness of a man consists of the area between the navel and knees. The nakedness of a woman (O: even if a young girl) consists of the whole body except the face and hands. (N: The nakedness of women is that which invalidates the prayer if exposed . As for looking at women, it is not permissible to look at any part of a woman who is neither a member of one's unmarriageable kin nor one's wife ...

p. 672, p28.1: [List of Enormities = sins against Islam ] ... [Masculine Women and Effeminate Men] The Prophet (Allah bless him and give him peace) said, (1) " Men are already destroyed when they obey women . " (2) cursed effeminate men and masculine women . (3) cursed men who wear women's clothing and women who wear men's .

p. 973, w.52.108: [List of Enormities = sins against Islam ] ... a woman wearing a thin garment that reveals her body contours, or her inclining (N: showing desire for others) and making others incline towards her ;

p. 982, w.52.272: [List of Enormities = sins against Islam ] ... a woman leaving her house perfumed and adorned, even with her husband's permission ;

p. 986, w52.1 (368): [List of Enormities = sins against Islam ] ... >not getting circumcised , even after having reached puberty;

p. 691, p.59.1: [List of Enormities = sins against Islam ] ..The Prophet (Allah bless him and give him peace) said, "Allah curse women who wear false hair or arrange it for others , who tattoo or have themselves tattooed , who pluck facial hair or eyebrows or have them plucked, and women who separate their front teeth for beauty , altering what Allah has created."

p. 538, m10.4: The husband may forbid his wife to leave the home ...

p. 682, p.42.2.2: When a man calls his wife to his bed and she will not come , and he spends the night angry with her, the angels curse her until morning .
p.42.2.4: Whoever leaves her husband's house [A: without his permission], the angels curse her until she returns or repents . [Nahlawi:) It is a condition for the permissibility of her going out that she take no measures to enhance her beauty, and that her figure is concealed or altered to a form unlikely to draw looks from men or attract them. Allah Most High says, " Remain in your homes and do not display your beauty as women did in the pre-Islamic period of ignorance ".


pg. 530, m6.10 It is unlawful for a free man to marry more than four women.

pg. 532, m7.5 When a (A: non-muslim) man who has more than four wives becomes Muslim, he is obliged to choose just four of them (A: and the others' marriages are annulled).


[pages 744 - 746]


r8.2 The Prophet (Allah bless him and give him peace) said,
"He who settles disagreements between people to bring about good or says something commendable is not a liar ."
This much is related by both Bukari and Muslim, with Muslim's version recording that Umm Kulthum added;
"I did not hear him permit untruth in anything people say, except for three things: war, settling disagreements, and a man talking with his wife or she with him (A: in smoothing over differences)."
This is an explicit statement that lying is sometimes permissible for a given interest , scholars having established criteria defining what types of it are lawful . The best analysis of it I have seen is by Imam Abu Hamid Ghazali, who says: " Speaking is a means to achieve objectives . If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, it is permissible to lie if attaining the goal is permissible (N: i.e., when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), and obligatory to lie if the goal is obligatory . ... Whether the purpose is war , settling a disagreement, or gaining the sympathy of a victim legally entitled to retaliate against one so that he will forbear to do so; it is not unlawful to lie when any of these aims can only be attained through lying . But it is religiously more precautionary in all such cases to employ words that give a misleading impression , meaning to intend by one's words something that is literally true, in respect to which one is not lying, while the outward purport of the words deceives the hearer, though even if one does not have such an intention and merely lies without intending anything else, it is not unlawful in the above circumstances.
" This is true of every expression connected with a legitimating desired end, whether one's own or another's . ... One should compare the bad consequences entailed by lying to those entailed by telling the truth, and if the consequences of telling the truth are more damaging, one is entitled to lie , though if the reverse is true or if one does not know which if the reverse is true or if one does not know which entails more damage, then lying is unlawful. Whenever lying is permissible, if the factor which permits it is a desired end of one's own, it is recommended not to lie, but when the factor that permits it is the desired end of another, it is not lawful to infringe upon his rights. Strictness (A: as opposed to the above dispensations) is to forgo lying in every case where it is not legally obligatory."


pg. 691, p58.1 (1) "He who calls others to misguidance is guilty of a sin equal to the sins of all who follow him therein without this diminishing their own sins in the slightest."

pg.746-747, r8.3 "Whoever lies about me intentionally shall take a place for himself in hell ."

pg, 693, p64.2 " Arguing over the Koran is unbelief ."

pg.970, w52.69 Disputation and picking apart another's words - meaning to argue with another seeking merely to win or defeat him -- when discussing the Koran or religion [is an " enormity "]

p. 31, c2.5(2) enormities [sins] , those which appear by name in the Koran or hadith as the subject of an explicit threat, prescribed by legal penalty, or curse ... (3) unbelief, sin s which put one beyond the pale of Islam and necessitate stating the Testification of Faith to reenter it


-- pp. 604-606

[page 605]

as well as the truce which the Prophet (Allah bless him and give him peace) made with Quraysh in the year of Hudaybiya, as related by Bukhari and Muslim.

Truces are permissible, not obligatory. The only one who may effect a truce is the Muslim ruler of a region (or his representative) with a segment of the non-Muslims or the region, or the caliph (or his representative). When made with other than a portion of the non-Muslims, or when made with all of them, or with all in a particular region such as India or Asia Minor, then only the caliph (or his representative) may effect it, for it is a matter of the gravest consequence because it entails the nonperformance of jihad, whether globally or in a given locality , and our interests must be looked after therein, which is why it is best left to the caliph under any circumstances, or to someone he delegates to see to the interests of the various regions. ...

Interests that justify making a truce are such things as Muslim weakness because of lack of numbers or materiel, or the hope of an enemy becoming Muslim, for the Prophet (Allah bless him and give him peace) made a truce in the year Mecca was liberated with Safwan ibn Umayya for four months in hope that he would become Muslim, and he entered Islam before its time was up.

[page 606] o10.0 THE SPOILS OF BATTLE


page 247 [h1.0] Lexically, zakat means growth, blessings, an increase in good, purification, or praise. In Sacred Law it is the name for a particular amount of property that must be payed to certain kinds of recipients under the conditions mentioned below. It is called zakat because one's wealth grows through the blessings of giving it and prayers of those who receive it, and because it purifies its giver of sin and extolls him by testifying to the genuineness of his faith.

page 272 [h8.17] [[ "Giving Zakat to Deserving Recipients" ]]

The seventh category is those fighting for Allah , meaning people engaged in Islamic military operations for whom no salary has been allotted in the army roster (O: but who are volunteers for jihad without remuneration)). They are given enough to suffice them for the operation, even if affluent; of weapons, mounts, clothing, and expenses (O: for the duration of the journey, round trip, and the time they spend there, even if prolonged . Though nothing has been mentioned here of the expense involved in supporting such people's families during this period, it seems clear that they should also be given it).

page 453 [k29.5 (1-4)]

(N: As for games:


-- page 647, o25.8 When the caliph appoints a ruler over a region or city, the ruler's authority may be of two kinds, general or specific . The general may in turn be of two types, authority in view of merit , which is invested voluntarily, and authority in view of seizure of power , invested out of necessity.

ENORMITY [an illegal act, a sin]

-- pp 30-31, c2.5 The unlawful is what the Lawgiver strictly forbids . (2) Those which appear by name in the Koran or hadith as the subject of an explicit threat, prescribed legal penalty, or curse.

-- page 636, o24.3 (1) Nor is testimony acceptable from someone who (1) has committed an enormity (meaning something severely threatened against in an unequivocal text from the Koran or hadith) .

-- pp 992-993, w53.3 When the enormities are committed, they annul good deeds just as the five duties of Islam annul the bad deeds that occur between them other than the enormities, which are too great for them to annul . So with a servant's committing enormities, nothing can remain for him on Judgment Day of his good works except the fine duties of Islam, the enormities having devoured all his supererogatory works: hell is to be feared for such a person , and the stations of the profligates, and he has truly wronged himself, which Allah Most High warns believers against by saying, "O you who believe, obey Allah and obey the Prophet, and do not nullify your works" (Koran 47:33), and "Nay, but whoever earns a wicked deed and is encompassed by his error, those are the inhabitants of hell " (Koran 2:81).


-- page 59, e4.3 Circumcision is obligatory (O: for both men and women. For men it consists of removing the prepuce from the penis, and for women, removing the prepuce of the clitoris page 986, w52.1, 368 Ibn Hajor Haytami's List of Enormities [["any sin entailing either a threat of punishment in the hereafter explicitly mentioned by the Koran or hadith, a prescribed legal penalty (hadith), or being accursed by Allah or His messenger (Allah bless him and give him peace). "not getting circumcised, even after having reached puberty" [is an enormity]


-- page 607,