Discussions surrounding a wife’s obedience in marriage are often erroneous and misinformed. Certain scholarly articles online have wrongly attributed to the Hanafi madhhab (school of law) the claim that a wife must obey her husband in all permissible matters; whether something as significant as serving his parents or as trivial as replacing a shampoo cap. This article will explain why such claims are incorrect and will clarify the Hanafi school’s actual position using the most authoritative and widely relied upon books of the school.

When a well-seasoned ustadha—who has been serving and educating women for over two decades—approached me with questions about a wife’s obedience, I was dismayed to find that her understanding and research stemmed from the same online articles. This begs the question: If those who dedicate their lives to educating and supporting women still hold misconceptions about such a fundamental matter, how can we truly serve our sisters?

Fiqh, the Sunnah, and our Dīn are our greatest sources of empowerment; we must reclaim them through sound knowledge and take them from those grounded in authentic scholarship.

Important Points to Keep in Mind

Firstly, it was a challenge to write this article in a way that stays true to scholarly, fiqh-based discussions while considering sisters from all walks of life—especially those who have been wronged through misapplication of the fiqh. Additionally, as someone who teaches a six-month course dedicated to expounding these issues, it is of the utmost importance to me that they are given the attention they deserve—something this article alone cannot fully accomplish. Hence, it is important to acknowledge its limitations: this is merely a technical study on the topic of obedience, not a reflection of Islamic marriage as a whole.

Secondly, before discussing the details of obedience in marriage, it is essential to remember that all rulings in fiqh are subject to the broader maxims of the Sharīʿah (qawāʿid fiqhiyyah) and the principles of usūl al-fiqh. This means that rulings are not absolute in every situation but must be applied within the correct context.

For example:

• A wife does not need her husband’s permission to leave the house if staying poses a threat to her safety.
• She is not obligated to engage in intimacy if it would cause her harm.

These exceptions and others are explicitly mentioned in classical fiqh texts, and demonstrate that Islamic law always considers necessity (ḍarūrah) and harm (ḍarar) when applying rulings. Understanding these nuances ensures that we do not misapply legal rulings in ways that contradict the broader objectives of the Sharīʿah (maqāṣid al-Sharīʿah), which emphasize the preservation of essential interests—religion (dīn), life (nafs), intellect (ʿaql), lineage (nasl), and wealth (māl)—together with consideration of human capacity and the prevention of harm.¹

Lastly, as this article focuses solely on the issue of obedience, it does not address a wife’s rights in marriage. Women have rights parallel to and in addition to those of their husbands. Just as a husband has the right to intimacy, so does his wife. She also has the right to privacy and personal space, free from anyone who annoys or harms her. In practice, this means that a husband must ensure his wife’s comfort and consent before bringing guests into shared spaces within the home. These are a few examples, and a comprehensive treatment of a wife’s rights requires deeper exploration beyond the scope of this article.

With these points in mind, we begin the topic at hand: 

Our Beloved Prophet ﷺ said, “If a woman prays her five prayers, fasts her month, guards her chastity, and obeys her husband, she will be told: Enter Paradise from whichever of its gates you wish.”²

This and other narrations like it have been understood literally to mean a wife must obey her husband’s every request. However, fiqh is taken from fuqaha (the jurists/scholars of fiqh) and hadith from muhadithoon (scholars of hadith)³. So, what is the ruling of obeying one’s husband according to the jurists? 

When we go back to the books of fiqh (Islamic law), we find that obedience to the husband is very specific and can be summarized in two points: 

1. Intimacy and what it entails;
2. Permission to leave the house.

According to the Hanafi school, these are the only domains in which obedience is required. The following discussion presents the textual evidence from authoritative Hanafi works that establishes this position.

I. Intimacy

Zayn al-Din ibn Ibrahim ibn Nujaym al-Misri, a distinguished Hanafi jurist, outlines the limits of a wife’s obedience in his authoritative work Bahr al-Ra’iq (The Clear Sea)⁴. He says: 

“…a woman is not obligated to obey her husband in everything he commands. Rather, obedience is required only in matters of marriage (nikah) and its related aspects, especially if his command would cause her harm…”⁵

Obedience, therefore, is obligatory only in marriage-related issues. “Marriage” here—i.e., nikāḥ as used by the jurists—“is used literally for sexual relations.⁶” In other words, in the language of fiqh, the word nikāḥ refers to sexual relations, not merely to the contract or to marriage in general. This is further confirmed in Ibn ‘Abideen’s Hashiyah:

“[Sexual relations] is the meaning of [the word nikāḥ] in the Sharīʿah and in the language.⁷” 

This is demonstrated by the fiqh rulings. For example, it is imperative to seek the husband’s permission when he is home, and the wife wants to fast a nafl (optional) fast, as this may come in the way of his desire for intimacy. Also, if he asks her to take a ghusl (the obligatory purificatory bath) upon completion of her menstruation in order to be intimate, it would be obligatory upon her to do so, as this relates to his right to intimacy.

The aforementioned explicit text (nass) from the Bahr qualifies all general texts on a wife’s obedience in the Hanafi school. Accordingly, the Hanafis interpret all hadith narrations on a wife’s obedience as referring specifically to intimacy-related matters. 

Likewise, this is affirmed in other major Hanafi works. In Badāʾiʿ al-Ṣanāʾiʿ fī Tartīb al-Sharāʾiʿ (The Marvels of the Crafts in the Arrangement of the Legal Codes), Abū Bakr b. Masʿūd al-Kāsānī (d. 587 AH/1191 CE) says in the chapter on the legal consequences of the marriage contract: 

“Section: The obligation of a wife to obey her husband if he calls her to the bed.

(Section): Among [the legal rulings of marriage] is the wife’s duty to obey her husband if he calls her to the bed.⁸”

Al-Kāsānī is known for the meticulous detail of his legal analysis. By qualifying obedience specifically to the instance when a wife is called to the marital bed, he indicates that obedience is not intended to be absolute in all matters. Had he understood it as general, he would have simply stated, “Among the consequences of the marriage contract is the wife’s obedience to her husband,” without mentioning any such qualification.

A question may arise here: what about the many other texts that speak of obedience in general terms? Why set those aside in favor of this more specific understanding?

This approach precisely follows the guidelines for issuing fatwas (legal edicts). Muhammad Amin ibn ‘Umar ibn ‘Abideen (d. 1252 AH/1836 CE), known as the “Seal of the Scholarly Verifiers” (خاتم المحققين), outlined these principles in his work ‘Uqud Rasm al-Mufti (The Treatise on the Duties of the Muftī), stating explicitly: “… specifying something in textual transmission implies the negation of anything beyond it.⁹” 

This means that when an authoritative text qualifies, or places conditions on a general ruling, that qualified ruling becomes the main and definitive position of the madhhab (legal school). It must then be applied consistently, even to other texts that discuss the issue in broader or more general terms.

Hence, no one can argue here that these few texts may not specify the more general texts, as the Bahr al-Raa-iq is an authoritative text and the rules of issuing fatwa (i.e., a formal legal opinion) dictate that this understanding/qualification of obedience is therefore applied to all texts in the Hanafi school¹⁰.

II. Permission to Leave the House 

A wife’s obligation to remain in the home unless given permission by her husband to go out is closely connected to the obligation of intimacy, as it is regarded as a means of fulfilling that right.

Imam al-Haskafi says in his al-Durr al-Mukhtar: 

“There is no financial maintenance (nafaqah) for the woman who leaves [her husband’s] house without right…”¹¹

This ruling establishes that if a wife leaves the home without justification, she forfeits her financial rights as a wife, since marital maintenance (nafaqah) is provided in return for her physical presence in the marital home.

There are details to what is considered ‘justified’ in going out, as Imam Ibn ‘Abidīn highlights in his commentary on al-Haskafi’s Durr al-Mukhtar:

[Al-Haskafi’s] statement “so she must not go out, etc.”… meaning: “If she has received (the dowry), then she must not go out, etc.”…According to the apparent implication of the text, if she has received her dowry, she is not allowed to go out—even for necessity or to visit her family without his permission.

However, there are cases where she is permitted to go out, even without his permission¹², as mentioned by the commentator (shāriḥ). This is explicitly stated in his commentary on al-Multaqa (The Joining of the Two Seas), citing al-Ashbāh (Analogies and Similar Cases): “Similarly, she may go out if she wishes to perform the obligatory Hajj with a maḥram, or if her father is chronically ill and requires her service, for example…”¹³

There are also other exceptions to the rule requiring a wife to seek her husband’s permission before going out—such as when she is a midwife or a woman who washes the deceased—as noted by Ibn ʿĀbidīn. The detailed discussion of when a wife must seek permission and when she may go out without it warrants a separate article.

Clarification On Household Duties

Household duties are not from the husband’s rights but may be considered the wife’s responsibility based on customary practice (‘urf) and her socio-economic status.

This is mentioned explicitly by al-Haskafi in his commentary, al-Durr al-Mukhtar (The Chosen Pearl) on Tanweer al-Absaar (The Illumination of Insights):

If the woman refuses to grind flour and bake bread because she is not someone who serves [but is rather served, i.e., has servants], or if she has an illness, then he must provide her with prepared food.

However, if she is someone who normally serves herself and is capable of doing so, then he is not obligated to provide prepared food, and she is not permitted to take payment for it, as it is considered obligatory-religiously (diyānatan) upon her.¹⁴

Therefore, this duty is tied to a wife’s socio-economic background. If she comes from a wealthy family with servants and is not accustomed to cooking or performing household tasks, she is not obligated to do so in her marital home; rather, her husband must provide her with prepared food. Conversely, if she is accustomed to serving herself, then cooking becomes obligatory upon her. However, even in such a case, if she is ill or in a state in which she would customarily be cared for—such as during the postpartum period—her husband must provide her with prepared food.

The term “obligatory-religiously” (diyānatan) is used in contrast to “obligatory by law”  (qadaa-an), which is enforceable by the courts. When something is ‘obligatory-religiously’, it still means that she must fulfill it, and failing to do so would be sinful, but it is not enforced by a judge in a court of law. 

This is why household duties are not a “right” of the husband; rather, they fall under personal religious obligations, similar to a wife’s duty to nurse her child or pray witr (according to the Hanafis). These are matters between her and Allah , not something the husband can demand. A key implication of this is that the extent and manner in which she fulfills this obligation—how much she cooks and what she prepares—is her decision, as the duty rests upon her, and does not involve her husband.

Further proof that household duties are not the husband’s right is found in al-Kāsānī’s discussion on the legal consequences of marriage. When listing the obligations of the wife and the rights of the husband, he does not include household tasks such as cooking and cleaning.¹⁵

This omission is particularly significant given that al-Kāsānī is highly detailed in this chapter, addressing matters such as inheritance, in-law relations, and even the permission of the spouses to look at and touch one another—yet this so-called “right” is never mentioned.

Conclusion

Misunderstanding obedience in marriage has led to serious consequences. The expectation of absolute obedience places an immense burden on women, resulting in stress, resentment, and, at times, oppressive treatment. For example, some husbands demand that their wives serve their in-laws—visiting their homes to clean—while still maintaining their own homes; a combination that causes significant stress and anxiety. Many women from traditionally rigid fiqh backgrounds who follow this erroneous position find themselves overwhelmed by these supposed “duties.” Sadly, as this has been accepted as the status quo, it is no wonder women are struggling in their marriages, as these expectations are both unrealistic and unfeasible.

Additionally, husbands take their wives’ service for granted, viewing it as an entitlement rather than an act of kindness. Such an understanding can readily lead to an abuse of authority, where the husband’s demands are never-ending, and the wife can never fully satisfy them. This breeds resentment and undermines the very foundation of a healthy marriage.

In conclusion, we see that it is not obligatory to obey one’s husband in matters related to in-laws¹⁶, guests, or yes—even the shampoo bottle cap. The reality, as defined by the fuqaha (jurists), grants women far more autonomy than is commonly assumed. The correct understanding of obedience, rooted in legal texts, safeguards against the misuse of religious rulings to justify control, suppression, and injustice. 

As scholars have long emphasized, “rights are for the courts and the miserly,” whereas true companionship is grounded in the sublime Sunnah of our Beloved Prophet ﷺ and his Noble Family; sunnahs of mutual kindness and iḥsān (excellence). Just as a wife is expected to help fulfill not only her husband’s needs but also his preferences, he is equally expected to support hers, honoring her hopes and aspirations beyond mere needs. Ultimately, a marriage that focuses solely on rights and obligations—without regard for each other’s hopes and aspirations—may be doomed to failure or misery.

May Allah grant us the success and ability to follow the Sunnah in our marriages and bless them with love and mercy.

والحمد لله ربّ العالمين

Related:

– Podcast | Happily Ever After (Ep 2) – What Are The Limits Of Wifely Obedience?

– A Primer On Intimacy And Fulfillment Of A Wife’s Desires Based On The Writings Of Scholars Of The Past

The post The Limits Of Obedience In Marriage: A Hanafi Legal Perspective appeared first on MuslimMatters.org.

There is no one optional act that is the best in all situations, or for all people. Rather, as Ibn Taymiyyah wrote: “As to what you asked about concerning the best of acts after the obligations, this varies in accordance with people’s differing abilities and what is suitable for their time. Therefore, it is not possible to furnish a comprehensive, detailed answer for each individual.”¹

This implies that we must each gain the spiritual intelligence to appreciate what deeds are of most benefit for us to do, given our abilities or particular circumstances. In other words, after fulfilling the fara’id and shunning the haram, our suluk should be tailored to our own specific strengths and abilities in respect to the best way to draw close to Allah and grow beloved to Him.

The path, in this sense, is a vast landscape, accommodating our individual needs or nature. We can, of course, try to self-diagnose. Or we can be wise and be prudent, and seek counsel from spiritually-rooted shaykhs and shaykhas of suluk. It’s about travelling intelligently.

II.

When it comes to optional acts of worship, we should focus on the acts we have the capacity for, are likely to be regular at, can perform well, and will best sharpen our sense of God-consciousness. This is the way to deepen faith and divine love. As for other optional acts, we try to have some share of them too, but not at the expense of ones that Allah has gifted us clear openings for.

Ibn Mas‘ud replied, when he was asked why he did not fast optional fasts more frequently: ‘When I fast, it weakens my capacity to recite the Qur’an; for reciting the Qur’an is more beloved to me than fasting.’²

III.

Not to belabour the point of spiritual intelligence, Imam Ibn Taymiyyah was asked about how faith can be increased and perfected, and if one must take to asceticism (zuhd) or to knowledge to attain this? His reply is insightful; he said:

‘People differ in this aspect. From them are those who find knowledge easier than asceticism. For some, asceticism is easier. Yet for others, worship is easier than both. So what is legislated for each person is to do what they are capable of from the good; as Allah, exalted is He, says:

“So fear Allah as much as you are able and listen and obey and spend [in the way of Allah ]; it is better for yourselves. And whoever is protected from the stinginess of his soul – it is those who will be the successful.” [Surah At-Taghabun; 64:16]

…It may be that a person does a deed of lesser merit and acquires more from it than from doing a deed of superior merit. So what is better is that he seeks what will benefit him more. That, for him, is best. He must not seek to do that which is most meritorious in an absolute sense if he is incapable, or if he finds it hard. Just like someone who reads the Qur’an, meditates over it, and benefits from its recitation, yet finds [optional] prayer difficult and does not benefit from it. Or he benefits from making dhikr more than he benefits from reciting the Qur’an. So whatever action is more beneficial and more pleasing to Allah is the best for him, than an act he cannot do properly but only deficiently and so loses out on the benefit.’³

Of course, if we are not careful, all of this critical consideration can be hijacked by the ego, so that we are deluded into false judgments about what is spiritually best for us. The ego must be removed from the driver’s seat. So while past scholars are still indispensable for learning spiritual guidance, there’s nothing like living shaykhs who are able to impart actualised, qualified tazkiyah instruction to seekers in these delirious times.

[This article was first published here]

Related:

– IOK Ramadan 2025: Good Deeds Erase Bad Deeds | Shaykha Ayesha Hussain

–The Forgotten Sunnahs: Ihsan, Itqaan, And Self-Reliance

The post The Best Deed After the Obligations appeared first on MuslimMatters.org.

No. 1. This is not a fatwa (an Islamic legal ruling), I do not have the authority to issue one. This article is simply a summative analysis of some of the possible options available to Muslims, particularly those living in the United Kingdom, to purchase a suitable accommodation and the Islamic positions regarding these options. If you need a fatwa for your specific circumstance, please seek out a qualified, competent, and respected scholar in your locality.    

No. 2. The fiqh (Islamic jurisprudence) scope of this article:

Fiqh is either madhab-based (according to one of the four established legal schools) or comparative, and in both approaches, precise attribution is very important. Therefore, due to my own personal limitations, the fiqh sections of this study will rely on the Ḥanbali madhhab from the works of both classical and contemporary sources. 

Where relevant, I will also refer to the following Fiqh councils and Sharia boards: The European Council for Fatwa & Research; Accounting and Auditing Organisation for Islamic Financial Institutions (AAOIFI); The International Islamic Fiqh Academy (IIFA); and The Islamic Council of Europe. It should be noted that these respected organisations do not always strictly adhere to a single madhab (some may do so depending on the background of its scholars and the community that they serve) and therefore these institutions may incorporate elements from different madhabs when issuing fatwas (legal rulings) and resolutions.  

_____________________

Introduction

Muslims in the UK will have a number of reasons for wanting to purchase a home: a genuine need for a place to live for themselves and their families, or even economic reasons such as investing or retirement planning. Differing scholarly views on the methods to purchase a house have always been one of the most intensely debated topics for the last few decades. Despite the numerous fatwas, articles, books, lectures, workshops, and podcasts on the topic, Muslims are far from reaching a decisive conclusion on the matter. This has caused a huge amount of alarm and concern for many Muslims.

In this article, I want to delve into the following topics before concluding: 

1. Social and Private Renting;
2. Social Dealings and Transactions in Islam;
3. Conventional Interest-Based Mortgages; 
4. Islamic Home Purchase Plans;
5. Other alternative ways to purchase a house; 
6. Summary; and
7. The responsibility on the average Muslim 

Before that, let us have a brief look at how the Qur’an and Sunnah view the concept of a home or dwelling.

A Necessity and Place of Peace

A home is one of the basic necessities for a wholesome and balanced life. Allah says in the Qur’an: 

“And Allah has made your homes a place to rest…” [Qur’an: 16:80]

“A house in Arabic is called a ‘maskan’ because it offers inhabitants a place away from the demands and pressures of the outside world to find peace, tranquillity, and rest.” [PC: Julian Hochgesang (unsplash)]

In fact, the Arabic term ‘maskan,’ which also means house, is derived from the Arabic verb ‘sakana,’ which means to calm down, to be at ease, and to feel tranquil. Hence, the words ‘sukun’ and ‘sakinah’ mean calmness, tranquillity, peacefulness, serenity, etc.²

Therefore, a house in Arabic is called a ‘maskan’ because it offers inhabitants a place away from the demands and pressures of the outside world to find peace, tranquillity, and rest.³

The Prophet said: 

“Part of a man’s happiness includes a good neighbour, a comfortable mount and a spacious abode.”⁴

In another Hadith, he (saw) said: 

“Four things are part of happiness: a righteous wife, a spacious abode, a good neighbour, and a comfortable mount. And four things are part of misery: a bad wife, a bad neighbour, a bad mount, and a small abode.”⁵

We are also taught by the Prophet (saw) to make dua to Allah (swt) for a spacious home. The Messenger (saw) is reported to have said in dua one night: 

“Oh Allah, forgive me my sins, make my house spacious and bless me in that which You have provided for me.”⁶

Now that we have established that a home is a necessary part of the life of every human being and a cause for their worldly delight, let us explore some of the ways Muslims can secure a place to live in the UK. Some have argued that a residential home can be acquired through renting, whether in the social or private sector, and therefore, purchasing a home is not really required. 

Let us start by exploring these two options:

SECTION 1: SOCIAL AND PRIVATE RENTING

Social Housing

Gone are the days when anyone who applied for a home through their local council would eventually be given one to rent (after spending a period of time on the waiting list). Nowadays, for the vast majority of local councils, socially rented homes are reserved for those who have a particular need (e.g., those with a disability) who are unable to rent in the open market. 

This is due to the housing crisis in the UK, which is one of the biggest economic and social challenges the country faces. Soaring housing prices, leading to a shrinking social housing stock and increasing homelessness, have left millions of households without the ability to secure stable and affordable housing.⁷

Furthermore, the Localism Act 2011 has seen an end to ‘lifetime tenancies’, allowing local authorities and registered housing associations to offer fixed-term tenancies (ranging between one, two, or five years, depending on the local council) and also introduce different levels of rent (social and intermediate).⁸  Even those with ‘lifetime tenancies’ could face massive rent increases pegged to their earnings or local private rent levels, which has been debated by the Government several years ago. ⁹

Nevertheless, if you are one of those few people in the country with a council home and a lifetime tenancy, and social rent, you are in an extremely rare and privileged position, one that you should be very thankful to Allah for!

Private Renting

In the private sector, there are huge differences in rent levels across the country, making main cities very expensive for those on an average salary. This has led to a new diaspora of young people moving out of big, expensive cities like London to more affordable places in the UK. 

Moreover, if you rent from a private landlord, the landlord is entitled to take their property back at any time. They can serve you a notice for eviction and ask you and your family to vacate the property.¹⁰ Coupled with this huge risk of lack of security, private renters also often have to accept very poor living conditions due to the lack of affordable housing in their local area.¹¹

These are some of the challenges that lead some Muslims to the decision of wanting to own their own home in order to avoid the pitfalls of being trapped in private renting. 

SECTION 2: SOCIAL DEALINGS AND TRANSACTIONS IN ISLAM 

It is important at the beginning of this section to point out the following:¹²

1. Islam encourages work, development, and progress, as the Messenger of Allah said:

“The strong believer is better and more beloved to Allah than the weak one. Be keen to do what benefits you; rely on Allah and do not act as though you are powerless. When you have a problem, do not say: ‘If I had done such and such, the result would have been such and such’. Rather, you should say: ‘This was decreed by Allah, and Allah does what He wills.’ For saying ‘If’ opens the gate for Satan.”¹³

2. Allah has entrusted us with the responsibility to care for and cultivate the earth. 

3. While Islam recognises the brokenness of the heart before Allah to be a virtue, it does not condemn wealth and prosperity, nor does it condone poverty. This is clearly shown where the Messenger of Allah said to ‘Amr ibn al-Aaṣ:

“Lawful money is excellent for a righteous man.”¹⁴

In this hadith, there is a reference to the two factors that determine whether or not money is a blessing for someone: how the person acquired it (lawful, i.e., halal money) and how he or she spends it.

4. Islam cautions that one must rely on Allah , for it is He Who decides who earns money and how much they will earn. A person who seeks money through haram (forbidden) means will not truly benefit from it by becoming content and feeling blessed. The Messenger of Allah said:

“O people, fear Allah and be moderate in seeking a living, for no soul will die until it has received all its provision, even if it is slow in coming. So fear Allah and be moderate in seeking provision; take that which is permissible and leave that which is forbidden.”¹⁵

5. Finally, wealth is condemnable if it distracts the heart from seeking Allah’s Pleasure, or if it causes one to be arrogant and disrespectful.

Therefore, there is nothing inherently wrong with wanting to purchase a home, whether one is driven by a genuine need or even a wish or desire, as long as purchasing a house can be done in a halal (permissible) manner.  Before we look at the means by which Muslims purchase homes in the UK, let us explore the conditions for valid transactions that are found in our books of Fiqh (Islamic jurisprudence). 

Selling and Trading in Islam 

Selling is permissible by consensus.¹⁶

“Muslim scholars agree on the permissibility of trade in general, as Allah subḥānahu wa ta’āla (glorified and exalted be He) has widened its rulings and has not prevented transactions except if they contain harm for the creation in their religion or their wealth.” [PC: Cytonn Photography (unsplash)]

Allah says: 

“But Allah has permitted trading and forbidden Riba.” [Qur’an: 2: 275]

Therefore, many aspects of trade are halal (permissible) according to the Qur’an, Sunnah, the consensus of the scholars, and qiyas (analogical deduction).¹⁷ Muslim scholars agree on the permissibility of trade in general, as Allah has widened its rulings and has not prevented transactions except if they contain harm for the creation in their religion or their wealth.¹⁸

Pillars & Conditions required for Halal (Permissible) Transactions in Islam and their possible Hinderances or Impediments

The following is a summarised framework based on the authorised Hanbali view from ‘Sharḥ al-Muntaha al-Iraadaat’:¹⁹

• Pillars:

1. The two contracting parties 

2. The object of sale 

1. The format of offer and acceptance, whether verbal or non-verbal 

• Conditions: 

1. Legal maturity of both parties 

2. Mutual consent 

3. The object is inherently sellable 

4. It is owned by the seller 

5. It is deliverable 

      6 & 7. It is known to both parties, as is the price 

• Hindrances: 

1. Sales during a prohibited time, such as during the Friday khuṭbah

2. Sales that entail riba or lead to harm

      3. Sales that damage social cohesion, such as outbidding or soliciting another’s offer 

      4. Sales by a city dweller on behalf of a nomad 

Parties to a contract can also place conditions within a contract; these conditions within trade transactions can either be valid or invalid.²⁰

Valid Conditions:

• Valid conditions are those that do not invalidate the aims and objectives of the contract and therefore must be fulfilled. 

The Prophet said: 

“Muslims must keep to the conditions they make.”²¹

• The first type of valid conditions of trade agreements is those that support and facilitate the contract by conferring a benefit on the seller or the buyer, e.g., taking a deposit or deferring payment. 
• The second type of valid conditions of trade agreements is those that stipulate using the product in a certain way. E.g., a seller of a house can stipulate that the new owner stay for a certain period before selling again. 

Invalid Conditions:

• The first type of invalid condition is that which nullifies the whole contract, e.g., stipulating a contract within the main one. An example is when someone says, “I will sell this item to you on condition of you renting me your house.” This is because the Prophet forbade concluding a selling contract based on another conditional contract.²²
• The second type of invalid condition is a condition that is null and void itself, but it does not nullify the entire contract. For example, a seller imposing on a buyer that he must never sell the item that he had bought. This is invalid because the Prophet said: “If anyone imposes a condition which is not in the Book of Allah, then that condition is invalid even if he imposes it one hundred times.”²³ This condition is invalid, but that does not invalidate the whole contract. 

Therefore, a sale is permissible (halal) as long as the above-mentioned pillars and conditions of a valid sale are fulfilled and the transaction is free of any hindrance to validity and free from an invalid condition that nullifies the whole contract. This opens up the possibilities of options in a contract where either party (the buyer or the seller) can cancel the deal before parting²⁴ or after parting if there was a violation (cheating or deception).²⁵

Riba (usury)

The greatest hindrance in a contract is Riba (usury). Dealing in Riba is one of the gravest sins. All of the heavenly revelations have prohibited dealing in Riba, and Allah warns those who deal in it with the severest of threats.  

Allah, the Most High, says in the Qur’an: 

“Those who consume Riba will stand (on Judgement Day) like those driven to madness by Satan’s touch.” [Qur’an: 2: 275] 

And: 

“Allah has made Riba fruitless and charity fruitful. And Allah does not like any ungrateful evildoer.” [Qur’an: 2: 276]

He (swt) also says: “O believers! Fear Allah, and give up outstanding Riba if you are (true) believers.”  [Qur’an: 2: 278]

Because,

“If you do not, then be aware of a war with Allah and His Messenger! But if you repent, you may retain your principal – neither inflicting nor suffering harm.” [Qur’an: 2: 279]

In addition to these Qur’anic verses that warn against Riba, the Prophet has also stated that Riba is one of the great destructive sins.²⁶

What is Riba?

Linguistically, the word Riba in Arabic means an increase, while in Fiqh, it refers to an increase in particular things. It is divided into two categories²⁷: Riba al-Nasi’ah (Riba of Delay) and Riba al-Fadl (Riba of Excess):

A. Riba al-Nasi’ah (Riba of Delay)

This type of Riba refers to a delay of two types: 

• First Type – increasing the debt on the borrower of money (by way of an interest rate). This is the origin of Riba al-Jahiliyyah (pre-Islamic period of ignorance)²⁸. This is when a creditor lends money, then, when the time comes to pay, he offers the person in debt more time to pay in return for more money to be paid in addition to the principal debt. This results in an excessive increase in debt and the inability of the borrower to be able to pay off the debt. 
• Second Type – selling goods of the same type but in excess, with a delay in the delivery. There are many examples of this, such as selling gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt, as the Prophet said: 

“Gold is to be paid for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt, like for like and equal for equal, and payment is to be paid hand to hand.”²⁹

This type of Riba also includes selling any type of these items for the same on credit.

B. Riba al-Fadl (Riba of Excess)

This type of Riba refers to selling an item for another of the same type but in excess or taking something of a superior quality for its inferior quality. The Prophet stated that this kind of transaction is prohibited in six items: gold, silver, wheat, barley, dates, and salt.³⁰

As for the modern currency that exists, such as banknotes, the same ruling of gold and silver also applies to money as they share the same property as gold and silver (value that can be measured).  

Riba can also occur when lending money against a specified interest rate. This is where a person or institution (like a bank) gives a loan to a customer with the condition that the loan be paid back (either in full or in instalments) with additional interest. The ‘interest’ here falls into both types of Riba (an-Nasi’ah and al-Fadl) and therefore, paying it is from amongst the major sins. The same applies to loaning someone money with the condition that they pay back the loan with additional ‘interest’ on top. This is the most common form of Riba in the modern financial systems, and it is the complete opposite of what Allah describes a qard’ hasana (goodly loan) should be. 

Allah says: 

“Who is that would loan Allah a goodly loan, so He may multiply for him times over.” [Qur’an: 2: 245]

This verse refers to all forms of spending for the sake of Allah which includes lending money to those in need. It likens these acts of spending to giving a loan to Allah which indicates a great reward and virtue of giving interest-free loans to people.³¹

Also, the Prophet said: 

“Whenever a Muslim gives a fellow Muslim a loan twice, it will be like giving charity once.”³²

Therefore, although lending money when someone who is in financial difficulty contains a risk, it is ultimately considered an act of kindness. Relieving the distress of any believer is greatly appreciated by Allah, who will, in turn, relieve the distress of the lender.³³

Thus, lending money is from amongst the best types of sincere actions; it is a contract of excellence and kindness. However, if there is a stipulation for compensation or benefit, and this becomes part of the agreement, then all of these types of loans that bring about benefit are usurious.³⁴

A War with Allah and His Messenger !

It is this type of Riba (Riba al-Jahiliyyah)³⁵ where the lender lends money and then (for additional time / late payment) adds more interest when the customer is unable to pay is the type of Riba threatened with a war with Allah and His Messenger (saw). Allah (swt) doesn’t mention anyone with the threat of war in His revelation except for three people:³⁶ 

a) the polytheist;

b) the usurer; and

c) the one who shows hostility to His walee’ (close servants of Allah).³⁷

Moreover, Allah does not confine the sin to the lender on interest alone; the borrower who pays the interest, the writer of the promissory note, and the witness to it are also accomplices to this major sin as the Prophet warned: 

“Allah has cursed the one who takes interest, the one who pays it, the two persons who witness the deed, and the one who writes the contract.”³⁸

Therefore, depositing money into a bank and receiving interest is also prohibited as it is a form of Riba.  

Wisdoms Behind the Prohibition of Riba

The underlying reason for the prohibition of Riba is that it involves injustice, unfairness, and encourages inequality, which Islam forbids due to its deep concern for the moral, social, and economic welfare of mankind.³⁹

Some of the wisdoms include: 

(a) protecting foodstuffs from being monopolised by people who can get larger quantities of the food used by poor people, in exchange for the better kinds that they possess;

(b) Earning money through interest means there is less incentive to work;

(c) It allows raising the value of capital in the face of labour by allowing money to beget money rather than through real investment and dependency on labour;

(d) Interest can lead to greater gaps between the economic levels in society;

(e) Interest has the power to trap the poor into vicious cycles of debt, leading to bankruptcy; 

(f) Charging interest on loans makes people less likely to do the good deed of offering interest-free loans; 

(g) People are more likely to take part in productive business ventures that involve some reasonable risk if there is no interest;⁴⁰

Thus, in a society where interest is lawful, the rich benefit from the suffering of the poor and as a result the rich continue to get even more wealthier while the poor get poorer. This creates socio-economic classes separated by huge gulfs, leading to anger, envy, hatred, and contempt of the poor towards the rich, which in turn, threatens the social order of society and encourages civil unrest.⁴¹

‘Interest’ vs Riba – are they not the same thing?

It should be noted here that although the word interest has become synonymous with Riba in our modern age, not every ‘interest’ equates to the major sin of Riba. It is important to clarify the difference between the financial term ‘interest’ and the Sharia (Islamic Law) term ‘Riba.’ They are not always the same thing, as there are some transactions that contain ‘interest,’ however, they are permitted by the Shariah as that particular type of interest does not equate to Riba. 

One example is ‘bay’ al-ajil (deferred payment sales).⁴² It is permissible even if the instalment price is higher than the upfront cost, as agreed by The International Islamic Fiqh Academy (IIFA) of the Organization of Islamic Cooperation (formerly the Organization of Islamic Conference), in Resolution # 51 (6/2), where they stated: 

“Increasing the price for deferred payment over the immediate payment is permissible. It is also permissible to state the price of the commodity for the immediate and deferred payments. However, the transaction is not valid unless the two parties of the contract agree on the form of the transaction: immediate or deferred.⁴³“

For example, if someone purchases a phone and it has two prices: an upfront purchase price of £500 or an instalment price of £550 (to be paid in twelve instalments with the additional interest of 10% – £45.83 each month). This additional £50 added to the price of the phone is due to the 10% added interest. However, because the timeline and figures have been agreed upon from the onset, the vast majority of scholars would permit such a transaction. This is provided that the item is going from the seller to the new owner without the intervention of a third-party finance company.⁴⁴

As we have illustrated, many types of transactions are permitted in Islam, but for the purpose of this article, let us focus on the following halal (permissible) transactions in Islam:  

1. Buying;⁴⁵
2. Selling;⁴⁶
3. Renting/leasing;⁴⁷
4. Loans (giving and receiving);⁴⁸ and 
5. Mortgages.⁴⁹

It is well known that buying, selling, renting, and giving/taking a loan are all permissible so as long as conditions of the Sharia are met (e.g., consent, ownership, etc) and none of the impediments are present (e.g., invalid condition, Riba, etc). A lesser-known fact is that a mortgage is actually allowed in Islam.  

Mortgaging refers to placing an item with a lender in order to secure a loan; collateral in case of non-fulfilment of the loan. This is permissible according to the Quran, the Sunnah, and the consensus of the Scholars.⁵⁰

Allah says in the Quran:

“… And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken.” [Qur’an: 2: 283]

It is also known that the Prophet himself took a mortgage when borrowing from a Jewish trader in Madina.

A’ishah narrated: 

“The Prophet passed away while his shield was mortgaged with a Jew for thirty sa’⁵¹ of wheat.”⁵² 

Hence, it can be seen that there is nothing inherently haram (unlawful) regarding mortgages in enough of themselves. So, what is it then that makes conventional interest-based mortgages a forbidden transaction and therefore clearly haram?

SECTION 3: CONVENTIONAL INTEREST-BASED MORTGAGES 

In a conventional mortgage transaction, four things are taking place: 

1. Buying and selling: person A is purchasing a house from person B, who is intending to sell his/her house.;
2. Borrowing money: Person A is borrowing money from a bank to pay person B for the purchase price of the house; 
3. Mortgage: the bank that is lending the money will only do so by placing the house at their disposal (as collateral) to guarantee that the debt is repaid; and then 
4. Repayment with added ‘interest ’: the money that was borrowed from the bank will now have to be repaid over 25-30 years in monthly instalments with added interest on top of the principal loan. This interest rate is reviewed every two to five years, depending on when the fixed rate of interest expires.   

As we have seen, the above three transactions appear in our classical books of fiqh (Islamic jurisprudence) and are therefore considered to be valid transactions. If that is the case, then why are mortgages considered haram? 

Islamic mortgaging. [PC: Jakub Zerdzicki (unsplash)]

However, the European Council for Fatwa and Research states that it is permissible to use a conventional mortgage to purchase a house in one limited situation.⁵⁴

The scholars who advocate this view still reiterate the clear Sharia position – that dealing with interest is haram (forbidden) and is one of the greatest sins; however, they make an exception to someone purchasing a house for the purpose of residence only.⁵⁵ 

These respected Scholars urge Muslims living in the West to do their best to establish alternatives that are acceptable to Islam, and if a person can rent without causing himself much hardship, then he should be content to do so. However, if a person has no other place to live and does not have enough money to purchase the house outright, and taking a mortgage is the only alternative, they state that a person can do so as long as the following conditions are strictly observed: 

1. The house to be purchased must be for the buyer and his household;
2. The buyer must not have another house; and
3. The buyer must not have any surplus of assets that can help him buy a house by means other than mortgage.

This fatwa is based on the following two major juristic considerations:

Juristic Consideration No. 1: The agreed-upon juristic rule, which states that extreme necessities turn unlawful matters lawful. 

This rule is derived from five Quranic texts, amongst them:

“But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits; (for him) certainly, your Lord is oft-Forgiving, Most Merciful” [Qur’an: 16: 115]

Moreover, jurists have established that hajah (need), whether for an individual or a group, can be treated in equal terms with darurah (extreme necessity). Hajah or need is defined as those things that put Muslims into some difficulty. Darurah (extreme necessity), on the other hand, is that which Muslims cannot manage without. Allah has lifted difficulty as stated in Surat Al-Hajj and Al-Maidah:

“And He has not laid upon you in religion any hardship” [Qur’an: 22:78], and “Allah does not want to place you in difficulty, but He wants to purify you, and to complete His favour to you that you may be thankful.” [Qur’an: 5: 6]  

Any house that meets the criteria set up by the definitions of hajah and darurah, as mentioned above, is one that is suitable for the Muslim family in terms of size, location, locality, and amenities.

The fatwa is built on the rule of darurah or hajah, which is treated in a similar manner to darurah; the Council stresses that there is another rule that governs and complements the rule of extreme necessity and need. This rule states that what has been made permissible due to extreme necessity must be dealt with great care and taken in measure. It should be restricted to the category of people who are in real need of a house. Moreover, this fatwa does not cover taking up a mortgage to buy a house for commercial reasons or for any purposes other than personal use (residence).

Juristic Consideration No. 2: It is permissible for Muslims to trade with usury and other invalid contracts in countries other than Islamic countries. 

This opinion is held by a number of renowned jurists, such as Abu Hanifah, his colleague Muhammad As-Shaybani, Sufayn At-Thawri, Ibrahim An-Nakha`ie, and, according to one opinion of Ahmad Ibn Hanbal, which was declared as true by Ibn Taymiah, according to some Hanbali sources. It is also the declared opinion of the Hanafi school of jurisprudence.⁵⁶

However, despite the arguments put forward by senior scholars such as the late Dr Shaykh Yusuf al-Qardawi (rh), this fatwa has been extensively challenged by many notable scholars⁵⁷, including Dr. Shaykh Salaah as-Saawi (AMJA) in his book ‘A Polite Reconsideration of the Fatwa Permitting Interest-Based Mortgages for Buying Homes in Western Societies.’

Dr Shaykh Salaah as-Saawi argues that the two juristic principles upon which this fatwa relies have been misapplied and therefore the fatwa is erroneous. Here is a summary of his examination of the fatwa:  

(I) Regarding Juristic Consideration No. 1 (extreme necessities turn unlawful matters lawful), Dr. as-Saawi argues:

• In fiqh, hajah (need) is whatever is required for ease and the removal of constriction, which usually leads to difficulty and hardship, accompanied by the loss of benefit. If it is not taken care of, then in general, it causes difficulty and hardship;
• The concessions are only valid to take advantage of when the person is practically involved in their causes, e.g., one intending to travel cannot benefit from the concessions of travelling merely through the intention; rather, he must be practically involved in travelling.
• As for the difference between hajah (need) and darurah (necessity), the two can be differentiated from several aspects, including: 

1) Necessity is more severe than need – necessity is based upon doing what is an absolute must, and a person cannot leave it, whereas need is based on making things easier, which a person can do without; 

2) Necessity allows the forbidden, whether the necessity affects an individual or the community. In contrast, need does not entail allowing the forbidden, unless the need is that of the general community. This is because every individual has unique needs all the time, and it is not possible to have a specific law for every person, unlike necessities, which are rare; 

3) The exclusive ruling that applies to necessity is a temporary allowance of what is forbidden by the text of the Shari’ah. This allowance ends with the disappearance of that necessity and is limited to the person for whom the allowance is due to his necessity. 

• As for rulings which are established based on need, they do not revoke any text of the Qur’an & Sunnah, but only oppose principles and qiyas (analogical reasoning), and they are established in a permanent manner by which those in need and others can benefit from them.

Therefore, even though a home is, without doubt, one of the necessary needs of the human being that must be fulfilled, it does not have to be acquired through ownership only. Rather, this need can also be fulfilled through renting or any other way in which a home can be acquired.

(II) Regarding Juristic Consideration No. 2 (the permissibility for Muslims to trade with usury and other invalid contracts in non-Muslim countries), Dr. as-Saawi argues:

• In the presence of clear, definite texts transmitted regarding the prohibition of riba al-nasi’ah, the evidence, which is assumed to be from the Hanafi school, is very weak and cannot be relied upon; 
• The other widely-followed Madhabs (schools of jurisprudence) did not accept the view of the Hanafis in this matter, and even Abu Yusuf, student of Imam Abu Hanifah rejected this view.;
• Thus, Hanafis do not permit riba or other definitely prohibited matters in non-Muslim countries, as is often mistakenly assumed.

A summary of Shaykh as-Saawi’s study: 

1) The prohibition of riba in both its forms, fadl and nasi’ah (which includes the prohibition of bank interest) must be emphasised and endorsed. This is what was established by all the fiqh assemblies in different parts of the Islamic world; 

2) Riba can only be permitted by necessity. Anyone who is faced by a situation of necessity must turn to the people (of knowledge) who have the authority to issue a fatwa whom the person trusts regarding their knowledge, so that they can determine the extent of his necessity; 

3) Need is treated like a necessity in allowing the forbidden when the required conditions are fulfilled. These conditions can be summarised as follows: 

1. The occurrence of need according to its Islamic legal understanding. This is to repel harm and weakness, which diverts people from engaging in and carrying out the matters of livelihood, not for comfort and luxury; 
2. The absence of valid alternatives. This means that the haram is widespread, and all paths to the halal (e.g., renting) are blocked; and
3. The lack of capability to move to other areas where valid alternatives can be found. 

4) Therefore, the basic principle regarding one who is unable to own a home in a halal way involving no riba or doubt is to be content with renting; 

5) When renting entails difficulty and clear hardship due to the size of the family or other factors, it is allowed to grant them a concession to own a house in this manner, in light of the rules mentioned above. This is only after consulting with the people of knowledge to determine the extent of this need;

6) It is a necessity to provide Islamic alternatives to the problem of financing housing. This is either by creating Islamic institutions or by persuading the Western banks to amend their contracts in dealing with the Islamic minorities in such a way as to agree with the requirements of Islamic Law; 

7) Appealing to those capable in the Islamic world to build investment projects to provide housing for those needing it amongst the Muslims settled in Western societies. Such projects could be via the well-known forms of valid transactions such as musharakah, murabahah, istisna’, renting-ownership schemes, etc.⁵⁸

SECTION 4: ISLAMIC HOME PURCHASE PLANS

“Legal maxims play an important role in interpreting and applying Sharia principles to contemporary financial practices.” [PC: Signature Pro (unsplash)]

A note on the Maxims of Islamic Law (Qawa’id al-Fiqhiyya)

In terms of the acceptance of legal maxims of the Sharia among the scholars, they are divided into the following two categories: a) maxims, which are accepted and utilised by all scholars from different schools of Islamic law (madhabs); and b) maxims that are accepted by scholars from certain madhhabs, but rejected by others. The following are five comprehensive major maxims in Islamic Law (fiqh) that are accepted by scholars from all four of the legal schools (madhabs), even though they may disagree on how they are applied to specific matters of fiqh: 

1. Matters are determined according to intentions; 
2. Hardship entails ease; 
3. Harm must be eliminated
4. Certainty is not overruled by doubt; and 
5. Custom is a basis for judgment.⁵⁹

These five major maxims also have branches that lead to further corollary maxims which can be applied to Islamic financial contracts.⁶⁰

Some of the other important Islamic legal maxims that are applicable specifically to Islamic financial contracts include (but are not limited to):⁶¹ 

1. The default position of contracts is that all contracts and transactions are halal (permissible) and correct, and no contracts can be considered as haram (impermissible) except with evidence from the Qur’an and Sunnah of the Messenger (saw);⁶²
2. All contracts must be free from gharar (gross uncertainty), dhulm (harm), and Riba (usury);⁶³ and
3. The essence of contracts is their goals and meanings, not their words or forms.⁶⁴

Therefore, in order for HPPs to be considered Islamically impermissible, a scholar would have to prove in a substantial way, the presence of one or more of the following in the contract:

1. Gharar (gross uncertainty/ambiguity);
2. Dhulm (harm);
3. Riba (usury);

With these principles and rules in mind, let us now look at Islamic mortgages – more commonly known as Home Purchase Plans (HPP), which are intended to be structured in a way to help avoid Riba. Currently, there are three different types of HPPs:⁶⁵

     A. Ijara (a rent-only agreement – the alternative to the conventional ‘interest-only’ mortgage):

The bank buys the property you want to buy, and you pay them rent with the condition that you buy the property from them at the end of the term.

The bank also leases the house to you for a fixed term at an agreed monthly rent.

     B. Murabaha (profit sale).

The bank buys the property and gradually sells it to you at a mark-up price, which you pay in monthly instalments.

The ijarah model is most commonly used for buy-to-let properties, whereas murabaha is most commonly used for commercial properties. These type of agreements are rarely used for UK residential home purchases.  

   C. 𝗗𝗶𝗺𝗶𝗻𝗶𝘀𝗵𝗶𝗻𝗴 𝗠𝘂𝘀𝗵𝗮𝗿𝗮𝗸𝗮𝗵 (partnership):

This is the most common way residential home purchases are currently conducted. In this model, the bank will own most of the house (typically 80%), and the customer will own the remaining 20%. The bank will lease the customer their portion, the customer then pays the bank monthly rent for the portion that the bank owns, while also slowly buying back shares of the house – purchasing equity, until the customer eventually has 100% ownership. 

Examining the different contracts that are currently available in order to discuss their merits and defects according to the Sharia is a highly laborious and technical exercise that is beyond the scope of this article. Therefore, let us limit our exploration to the most common way banks offer Islamic finance products finance residential homes, which is the Diminishing Musharakah + Ijarah contracts. 

Case Study: a closer look at the Diminishing Musharakah + Ijarah method

The next few steps will illustrate what happens in an Islamic Bank HPP contract, which will help us establish the facts and thus help us understand the substance of the contract:

Step 1: The bank and the customer purchase a house together for an ‘acquisition cost’ of £100K. The customer pays £20K and the bank pays the remaining £80K. This gives the customer a 20% ‘initial share’ of the house, and the bank retains the remaining 80% of the share. 

Step 2: The customer then signs a co-ownership agreement to reflect his/her shares. In the same co-ownership agreement, the customer must agree to buy the bank’s ‘Initial Share’ of the Property for the ‘Acquisition Cost.’ 

The above two steps conclude the Diminishing Musharakah agreement.

Step 3: The bank then requires the customer to simultaneously enter into a ‘lease agreement.’ In this agreement, the bank requires the customer to pay rent on their ‘share’ of the house for as long as the customer hasn’t fully paid off the bank’s share of the property.

This is where the Ijarah agreement comes in.

Step 4: The customer will also take out the relevant buildings insurance to insure the property. 

This is another obligation the customer alone takes responsibility for. 

Step 5: Completion – the customer moves into the property, pays monthly rent + acquisition payments for around 25 – 30 years until they have purchased all of the bank’s shares. At this point, the property will belong to the customer fully. 

The above is a very simplified illustration, and this type of Diminishing Musharakah + Ijarah transaction method is currently used by most banks and is approved by respected Islamic scholars.⁶⁶ 

However, critics of this model have argued the following: 

     a) HPPs are a debt instrument, and therefore contain Riba

When the customer signs a co-ownership agreement to reflect his/her shares and agrees to buy the bank’s share of the property for the acquisition cost, this clause, in substance, results in the bank selling its ‘initial share’ to the customer immediately. It also results in the co-ownership effectively coming to an end. This is because the customer has now purchased the bank’s share and has full beneficial ownership and full risk of the house, as the bank no longer takes risk in the property. The customer now owes the bank £80K as a money debt, which the bank agrees the customer can pay over several years.

Despite the fact that both English law and Islamic law recognise beneficial ownership, here, the sale has taken place from the very first day, and the customer begins to owe the bank a money debt. A binding obligation to purchase now and a binding obligation to purchase in the future both create a money debt. 

Result: Critics of this method conclude that the above example indicates that this type of HPP is a debt instrument, and therefore any ‘rent’ payable by the customer is actually Riba. 

Some other contentions of HPPs in general include:

     b) With HPPs the Bank does not fully share the ownership risk;

In the case of HPPs, if the bank buys 80% and the customer buys 20% (as illustrated in the above example), then the bank owns the majority of the house. It should therefore be obliged to fulfil the duties of an owner and share the risk of loss. However, in an HPP, the customer pays the stamp duty, takes out the buildings insurance, and is ultimately responsible for any damage to the property. 

Also, if the value of the houses decreases, a customer who defaults under such contracts can find himself required to guarantee the bank’s original capital contribution to the property purchase, which is higher than the decreased lower price. This is called negative equity. In a true musharakah agreement, loss and gain must be shared equally. 

     c) Combination contracts

The Prophet said: 

“It is not permissible to sell something on condition that the purchaser lends you something. And it is not permissible to have two conditions in one transaction. And no profit is permissible unless possession has been taken of the goods. And you cannot sell what is not in your possession.” ⁶⁷

Modern HPPs have two (or sometimes more) contracts for every purchase (co-ownership agreement, leasing agreement, service agency agreement, etc), where each contract is interdependent on the other.

   d) Islamic Banks use the LIBOR to set the rent, rather than using the local rent levels 

This does make the HPP more affordable; however, using the LIBOR (The London Inter-Bank Offered Rate) is the same method used by conventional banks to calculate interest rate averages. 

Setting rental levels in line with market interest rates is not in itself haram, just like a Muslim restaurant owner can sell non-alcoholic mocktails at the same price as alcoholic cocktails. However, linking the rent levels to LIBOR can cause gharar (gross uncertainty) in the contract. This is because the customer won’t know how much rent to pay the bank until the beginning of each new period, despite being contractually bound to rent the property for the subsequent period. If interest rates increase dramatically, then the amount of rent will also increase, and the customer may find himself locked into the payment of very high rental rate that he/she cannot afford.

     e) Fractional reserve banking and money creation 

Most of our money supply is created by private banks that deal in interest (Riba), who simply create money. Unfortunately, some Islamic banks have been found to do the same.⁶⁸

     f) HPPs use hila (legal trickery) 

Islamic law also prohibits hila (legal trickery) as a mechanism to avoid clear haram acts. This can produce a usurious loan from otherwise permissible contracts. 

Scholars who oppose the current Diminishing Musharakah models offered by Islamic banks also argue that each of the steps in the transaction (i.e., buying, leasing, promising to purchase, etc) are, on their own, perfectly fine and valid according to the Sharia. However, when these transactions are combined and one agreement depends on the other, the outcome results in a Riba contract.⁶⁹ 

For example, in the following framework, the individual transactions mentioned below are completely halal:

• An interest-free loan (which is something that is recommended);
• A gift (which again, is something recommended); and
• A promise.

Taken individually, these three transactions are completely valid. However, if they are combined in a single contract, where one agreement is contingent on the other, the result is Riba.⁷⁰

Shariah standards of the Accounting and Auditing Organisation for Islamic Financial Institutions (AAOIFI) on Diminishing Musharakah contracts

It is worth noting that although the Shariah standards of the Accounting and Auditing Organisation for Islamic Financial Institutions (AAOIFI), while recognising and approving Diminishing Musharakah contracts, they prohibit the following: 

1. The promise to purchase further shares should be independent of the partnership contract. Therefore, it is not permitted that one contract be entered into as a condition for concluding the other;
2. It is not permitted to stipulate that one partner bear all the cost of insurance and maintenance on the ground that he will eventually own the subject matter of the partnership; 
3. It is not permitted to stipulate that the equity share be acquired at their original or face value, as this would constitute a guarantee of the value of the equity shares of one partner (the bank) by the other partner, which is prohibited by the Sharia.⁷¹

Scholars who oppose the HPPs that are currently available do not permit them, as they sincerely believe it is possible to produce genuinely Shariah-compliant Islamic property financing contracts under English law. Furthermore, they feel that to permit the current models on purely contractual grounds is a flawed strategy for the Muslim community in the UK. Moreover, it is argued that this will risk the development of home purchasing products that include a proper implementation of Islamic finance principles and, therefore, may be a tool for the suppression of the beginning of an interest-free economic renaissance.⁷² 

Scholars who champion the current HPP structures, however, have detailed responses to the above-mentioned criticisms.⁷³ Here is a brief summary of the way they respond to some of the criticisms: 

(I) HPPs are a debt instrument, and therefore contain Riba

This is a mischaracterisation of the HPP construct because when a customer purchases a home, the following is taking place: 

• The Islamic bank is an entity that owns the freehold and holds it on trust for the customer. The customer is then gradually buying out the Islamic bank;
• Therefore, the customer is not the owner of the house from the very start.

An Islamic HPP is understood under English law to slowly facilitate the gradual transfer of beneficial ownership from the bank to the homeowner.

(II) With HPPs the Bank does not share in ownership risk fully

The Sharia allows for any party to forgo their right as long as this is mutually agreed upon. For example, a wealthy woman can forgo her right over her husband to spend on her. Therefore, whatever is mutually agreed upon before the contract is concluded must be abided by as the Prophet said: 

“The Muslims are bound by the conditions, except for a condition that forbids what is permissible or permits what is forbidden.”⁷⁴

(III) HPPs use combination contracts

• HPP is based on two independent contracts; 
• As long as the two contracts can be clearly distinguishable and broken into separate parts with no interlinking, and there is clarity on the price and the items, then this would be permitted by the Sharia.  

(IV) Islamic Banks use base-rate-pegged values to set your rent, rather than using the local rent level

• There is nothing inherently wrong (impermissible) in using any external factor (including LIBOR) to calculate rent.  

The above are very simple summaries of often very highly technical arguments made by scholars who have sufficient knowledge, education, training, and practical hands-on experience, both in terms of the Sharia and the UK law (England & Wales), as well as awareness of industry expectations and norms.  

Irrespective of which side seems more convincing, it is impossible for the average Muslim (non-scholars and specialists) to take a definitive view either way, doing so would be very disingenuous. 

SECTION 5: OTHER ALTERNATIVE WAYS TO PURCHASE A HOUSE 

The final option to purchase a house is via the new models of Islamic home financing that have emerged over recent years. These are known as Shared Ownership Products and are provided by companies like WayHome, Your Home, Keyzy, CrowdToLive, Heylo, and Pfida (formerly Primary Finance), amongst others.

These models are all different from the conventional mortgages and Islamic HPPs and provide an alternative debt-free financing structure. 

From a Sharia perspective, there are currently no objections to these new Shared Ownership Products⁷⁵, meaning they are fully Sharia-compliant.

However, there are some practical drawbacks, which include: 

1. Currently, these products are not regulated by the Financial Conduct Authority (FCA) as they act more like a landlord than a traditional bank; 
2. Customers will be paying the market rate rent on the portion that they do not own of the purchased property; 
3. Lack of FCA authorisation also means: a) with some companies, customers are not allowed to fully purchase the entire house due to tax reasons; b) other companies will charge the customer double stamp duty (as the exemption only applies to regulated institutions like Banks); c) there is less clarity and transparency as to what a customer is actually paying compared to the mortgage market (as there is no obligation for these companies to be transparent like regulated bodies); and d). Shared Ownership Products are more expensive than conventional mortgages and Islamic HPPs;
4. Accessibility is also another issue, as customers have to get onto long waiting lists (up to five years) to access some of these products. However, with companies like Pfida, investing with them can radically reduce this time on the waiting list.  

Despite this, these companies offer new and innovative ways of operating, which include: 

1. Allowing the customer to take a payment ‘holiday’ and pay through equity;
2. Supporting the customer during the process of buying and helping to vet the house, and even to negotiate the deal with the vendor;
3. Allowing customers to purchase a home with no upfront deposit and simply pay through the rental agreement; and
4. Allowing the customer to continue renting the portion of the house that the company owns with no obligation to purchase further shares. 

SECTION 6: SUMMARY

In summary, we have discussed the following: 

Option A: Renting – we have seen that acquiring a home to rent from a social landlord is almost impossible for most people. Renting from a private landlord comes at a huge risk and can be very expensive depending on where you choose to live. However, since there are obviously no Sharia objections to renting, this remains a good option for most people. 

Option B: Taking a conventional interest-based mortgage – the ‘one house for residential purposes’ rule to permit a conventional mortgage still remains the official opinion of the European Council for Fatwa and Research. This verdict is for residential homes only (not buy to let) and is limited to one per person, i.e., a home to live in, not to do business or rent out to make money from. However, from the onset, this fatwa has been extensively challenged by senior scholars and therefore remains very controversial. 

Option C: Islamic Home Purchase Plans – this option is also not free from issues. All the scholars and specialists in the field of Islamic finance will agree that Islamic HPPs are certainly far from perfect in terms of meeting the full requirements of the Sharia. The divergent Scholarly opinions range from some scholars permitting HPPs (despite their flaws) due to our modern economic and commercial context at one end of the spectrum,⁷⁶ to other scholars concluding that Islamic HPPs are exactly the same as interest-based mortgages, if not worse, and therefore also haram.⁷⁷     

Option D: Shared Ownership Products – these products do not have any Sharia objections; however, they are more expensive and come with practical challenges, such as accessibility, as well as structural issues relating to the lack of FCA approval and regulation. 

SECTION 7: THE RESPONSIBILITY ON THE AVERAGE MUSLIM REGARDING THIS TOPIC 

As we have seen, Option A: renting (social or private) and Option D: opting for a new type of shared ownership product are completely free from any Sharia objections, and neither option involves any kind of debt, like taking out an interest-bearing mortgage. On the other hand, purchasing a home through a conventional mortgage or an Islamic HPP remains a very controversial issue with diverse views and opinions on either side. The fatwa to permit the use of an interest-based mortgage is a matter of ijtihad (a struggle to exercise personal judgment in Islamic Law by a qualified scholar). Likewise, the current models of HPPs are also the result of scholarly ijtihad. Hence, there may never be a uniform opinion regarding either option, as opinions based on ijtihad will always have an element of doubt and never reach a state of certainty like matters where permissibility and prohibition are very clear and well known.  

The Ulema (scholars) have stated that if the fuqaha (Islamic jurists) reach the degree of ijtihad and issue a verdict, they will be rewarded for their efforts even if they are wrong, as the Prophet said:

“If a judge gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get one reward.” ⁷⁸

This Hadith exonerates the mujtahid (scholar capable of ijtihad) from sin, and promises him a reward because he is qualified to make ijtihad and he has done his absolute best, but it also clearly states that he can be mistaken.

If the scholars differ on a matter, the correct view is that one of the positions has to be incorrect, as something cannot be simultaneously halal and haram in the sight of Allah . So, what then must the average Muslim (layman) do regarding these heavily contested differences of scholarly opinion?

The answer is the following, where Allah says in the Qur’an: 

“Ask the people of knowledge if you do not know.” (Qur’an: 16:43)

The Prophet said: “If you did not know, why didn’t you ask, the cure to ignorance is to ask.”⁷⁹

With heavily contested and debated issues such as this, the laity are not required to examine and understand all of the evidences and intricacies regarding both sides of the argument. However, despite this, it is still very important for Muslims to be somewhat acquainted with an overview of the various arguments offered by different scholars, as well as the drawbacks to these arguments, in order to make an informed decision if they intend to go down the route of purchasing a house. 

Even after reading through the arguments, sincerely conducting your own thorough research, consulting people of knowledge, the average Muslim will still have to largely rely on taqleed (choosing a scholar or a fatwa issuing authority) who is qualified and trustworthy, and then following that scholarly view on this particular matter. This type of taqleed is permissible for the ordinary person or even a person of knowledge who has not reached the status of Ijtihad in knowledge or in a particular field, because the one who is limited in a particular field is like an ordinary person in it.⁸⁰ And if and when a person takes a decision based on a valid ijtihad, then it is impermissible for anybody to criticise him.⁸¹ 

However, it is very important to note that Muslim scholars have unanimously agreed that it is totally prohibited (haram) for a Muslim to follow the compromises and concessions of scholars, such that a person finds the concession of a particular scholar and then follows it.⁸²

A note on Muslim unity 

While these issues are fiercely debated by scholars on both sides who hold strong views regarding these matters, it is important for us not to let these issues of Fiqh (Islamic jurisprudence) cause any disunity amongst the Muslims.   

Allah commands us to: 

“And hold firmly together to the rope of Allah⁸³ and do not be divided. Remember Allah’s favour upon you when you were enemies, then He united your hearts, so you – by His grace – became brothers. And you were at the brink of a fiery pit and He saved you from it. This is how Allah makes His revelations clear to you, so that you may be (rightly) guided.” [Quran: 3:103]

He also tells us that: 

“The believers are but one brotherhood, so make peace between your brothers. And be mindful of Allah so you may be shown mercy.” [Quran, 49:10]

 Regarding unity, our Prophet (saw) said: 

“The believers, in their mutual love, mercy, and compassion, are like a single body: if one part of the body feels pain, the whole body responds with sleeplessness and fever.”⁸⁴ 

He also said: 

“Do not envy one another, do not hate one another, do not turn away from one another, and do not undercut one another in trade; but be you, O servants of Allah, brothers.”⁸⁵

Therefore, it is extremely important to ensure that no matter what opinion you follow, or how strongly you feel about a certain issue, that these matters of fiqh differences should never be the cause of sectarianism and disunity in the Ummah. 

SECTION 8: CONCLUSION 

As Muslims, we must exercise caution in regard to every aspect of our faith. 

A note on Taqwa (God-consciousness) and Wara’ (scrupulousness)

Tawqa means being God-conscious and living a life of righteousness, piety, and self-restraint from all sinful acts. 

Allah says 

“O you who have believed, have tawqa and be with those who are truthful” [Qur’an 9:19]

The Prophet said:

“Have taqwa wherever you are, follow a bad deed with a good deed and it will erase it, and behave with good character towards people.”⁸⁶

Wara (scrupulousness), on the other hand, entails not only striving to stay away from things that are haram (unlawful) as well as exerting one’s best to avoid that which is disliked (makruh), but it also entails abstaining from all doubtful matters in fear of falling into haram.  Wara also means staying away from some halal things due to fear of it leading to something that is haram or makruh.  

The Prophet said: 

“The halal is clear and the haram is clear, and between them are matters unclear that are unknown to most people. Whoever avoids these unclear matters has absolved his religion and honour.”⁸⁷

He also advised: 

“Leave that which you are in doubt for that which you are in no doubt.”⁸⁸

The above two Hadiths indicate that when the scholars differ on a matter, it is recommended to remove oneself from the difference by doing an action that the scholars agree upon.⁸⁹

The temporary nature of this life 

In the end, we must constantly remind ourselves that this world is temporary and our real home is in the Hereafter, in Paradise. 

Allah tells us that: 

“Every soul will taste death, and you will only receive your full reward on the Day of Judgment. Whoever is spared from the Fire and is admitted into Paradise will (indeed) triumph, whereas the life of this world is no more than the delusion of enjoyment.” [Qur’an: 3:185-191]

He also tells us that:

“This worldly life is no more than play and amusement, but far better is the (eternal) Home of the Hereafter for those mindful (have tawqa of Allah). Will you not then understand?” [Qur’an: 6:32] 

But if there is a real and pressing need to purchase a home, we must do so whilst maintaining our duty and faithfulness to Allah . 

After weighing out the arguments both in favour and against, as well as the practical, legal, and financial challenges, a strong contender seems to be Pfida⁹⁰ for the following reasons: 

1. Debt-free

There is no obligation to purchase the company’s share of the property. There are also no early or late repayment fees for not purchasing equity.

2. Not pegged to interest

The rent is not pegged to interest rates or LIBOR. Instead, it is determined by a number of factors, including the local rental market, and annual rent reviews are capped to reduce uncertainty.

3. Affordability

The property is sold to the customer at the original purchase price, and not at the current market value. They provide rental discounts to make sure it remains affordable for the customer. 

4. True risk sharing

If the property decreases in value or there is a shortfall upon sale, proceeds are split according to respective partnership share. This is fundamentally different from a bank, which has the first call on the proceeds of a sale, and the customer may end up with nothing upon repossession.

5. Ultimate flexibility

Customers can manage their Pfida home account online to change the target equity payment when they need to or opt to pay rent only in any given month.

6. Choosing what to do with your equity 

By introducing an equity buffer, means that there is less risk of defaulting on payment. This allows the customer to pay in equity if they cannot afford the rent. They can also then purchase it back again once they are in a better financial position, in their own time.

The model adopted by Pfida is fully Sharia-compliant and seems to offer a true risk-sharing partnership. 

Allah knows best, and may His peace and blessings be upon our Prophet Muhammad , his family, and all his Companions. 

***

BIBLIOGRAPHY

Books & Articles 

1. Accounting and Auditing Organisation for Islamic Financial Institutions (AAOIFI), ‘Sharia Standards’ (Dar Al-Maiman Publishing, 2015)
2. Al-Buhuti, Shaykh Mansur, ‘Shar Muntaha al-Iraadaat’ li al-Buhuti, (www.shamela.ws)
3. Al-Hanbali, Ibn Rajab, ‘Qawai’d al-Fiqhiyyah’ (Dar al-Kutub al-Ilmiyya, Lebanon, 2008)
4. Al-Qurṭubi, Abu ‘Abdullah Muḥammad ibn Aḥmad ibn Abi Bakr ibn Farḥ al-Anṣari al-Khazraji al-Andalusi, ‘The General Judgments of the Qur’an and Clarification of what it contains of the Sunnah and Ayahs of Discrimination’, Vol. 3 Juz’ 3: Sarat al-Baqarah 254 – Sūrah Ali Imran 95 (translated by Aisha Bewley, Diwan Press Ltd). 
5. Al-Fawzan, Dr. Saalih, ‘The Summary of Islamic Jurisprudence’ (al-Maiman Publishing House, 2011), Volume 2.
6. Al-Fawzan, Dr. Saalih, ‘Shar mukhtasa ala matn zaad al-mustaqni’ (Dar al-Aasima, 2004), Volume 3. 
7. Al-Qardawi, Dr. Yusuf, ‘al-Fatawa ash-Shaadh mu’aayireha wa tatbeeqaha wa asbabuha wa kayfa nu’arlejuha wa nutawaqqarha’ (Dar ash-Sharouq, 2010)  
8. Al-Qardawi, Dr. Yusuf, ‘The Lawful and the Prohibited in Islam’ (Al-Falah Foundation, 1960)  
9. Al-Mushayqih, Dr. Khalid, ‘Qawa’id al-Aqd,’ (Kuwait, www.sda8media)
10. Al-Mushayqih, Dr. Khalid, ‘al-Khulasatu al-Qawa’id al-Fiqhiyya,’ (Raka’iz, 2024)
11. Al-Sawi, Dr. Salah ‘A Polite Reconsideration of the Fatwa Permitting Interest-Based Mortgages for Buying Homes in Western Societies’ (Translated by Usama Hasan, 21st June, 2001)
12. Al-Sa’di, Sheik Abdurahman bin Nasir, ‘Nur al-Basai’r wa al-Baab fi Ahkaam al-Ibadaat wa al-Mu’amalaat wa al-Huquq wa al-Adab’ (Dar Ibn al-Jawzy, 1420h).
13. Al-Sa’di, Sheik Abdurahman bin Nasir, ‘Shar al-Qawa’id wa al-Usool al-Jaamia’ (www.moswarat.com).
14. Al-Sa’di, Sheik Abdurahman bin Nasir, The Path of the Wayfarer (Manhaj al-Salikin), (The Islamic Literary Foundation, 2014 – translated from Arabic by S. ‘Abd al-Hamid). 
15. Al-Sa’di, Sheik Abdurahman bin Nasir, ‘Maxims of Fiqh,’ (al-Qawa’id al-Fiqhiyyah) (Dar Makkah International, 2015 – translated from Arabic by Abu Fatimah Azhar Majothi).
16. As-Shithry, Dr. Sa’d ibn Nasir, Shar Nur al-Basai’r wa al-Baab fi Ahkaam al-Ibadaat wa al-Mu’amalaat wa al-Huquq wa al-Adab (Dar Kunuz Ishbayliya, Riyadh 2014).
17. As-Shithry, Dr. Sa’d ibn Nasir, ‘Usul al-Fiqh for the Muslim who is not a Mujtahid’ (translated by AbdulWahid Stephenson, Insight into Islam Publications, 2022).
18. As-Suyuthi, Jalaluddin, ‘Asbah wa an-Naza’ir fi Qawa’id wa Furu’ Fiqhi Shafi’I,’ (https://shamela.ws)
19. At-Turayfi, Abdul-Aziz Marzouq, ‘Tafsir wa al-Bayaan li ahkaami al-Qur’an,’ (Dar Minhaaj, Riyadh 2018)
20. Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained: A Commentary on Ibn Qudamah’s The Reliable Manual of Fiqh,’ Volume 1: Fiqh of Worship and Commerce (International Islamic Publishing House, 2019). 
21. Al-Haj, Dr. Hatem, Managing Our Disagreement (online)
22. Al-Haddad, Dr. Haitham, ‘The Islamic Mortgage: Paradigm Shift or Trojan Horse?’ (islam21c.com, 2006)
23. Al-Haddad, Dr. Haitham, ‘Islamic Ijara Mortgages by HSBC and Other Banks,’ (islam21c.com, 2004)
24. Al-Qahtani, Dr. Syed ibn Ali Wahf, ‘Ar-Riba: idraruhu wa aatharuhu fi daw’e al-kitab was as-sunnah,’ (1984, alukah.net)
25. al-Uthaymeen, Shaykh Saalih, ‘Shar Mumti ala zaad al-Mustaqni’ (Dar Ibn Jawzi, 2005), vol. 8
26. al-Uthaymeen, Shaykh Saalih, ‘Shar Usool min al-ilm al-Usool’ (Dar Ibn Jawzi, 2001). 
27. At-Turki, Sulayman ibn Turki, ‘Bay’ at-Taqseet wa Ahkamuhu,’ (Dar Shibelia, KSA, 2003)
28. Ghazali, Nasrun Mohamad, Sawari, Mohd. Fuad Md, Ghalia, Bouhedda and Alhabshi, Syed Musa Syed Jaafar, ‘The Fiqh Maxim Al-Ghunm Bi Al-Ghurm: A Critique on Interpretation of the Maxim Relating to the Risk-Return Concept in Islamic Banking and Finance,’ (ISRA International Journal of Islamic Finance, Volume 16, Number 2, 2024)
29. Ibn Taymiyyah, Taqi al-Din, ‘al-Qawa’id al-Nuraniyah’ (Dar Ibn Jawzi, 2012)
30. Ibn Nujaym, Zain al-Abideen ibn Ibrahim bin Muahmmed al-Shaheer bi ‘Asbah wa an-Naza’ir ala Madhab Abi Hanifa an-Nu’man’ (Dar al-Kutub al-Ilmiyya, 1999)
31. Isma’eel, Dr. Mohammed Bakr, ‘al-Qawa’id al-Fiqhiyya baina al-asa’la wa tawjih,’ (Dar Manar, 1997). 
32. Khattab, Dr. Mustafa ‘The Clear Quran’ (theclearquran.org) 
33. Khan, Ibrahim ‘Islamic Mortgages are a debt and therefore haram – Why this Analysis is Mistaken’ (islamicfinanceguru.com)
34. Khan, Ibrahim ‘What is An Islamic Mortgage? Why is it Islamic?’ (islamicfinanceguru.com)
35. Philips, Dr. Abu Ameenah Bilal ‘A Commentary on Usool al-Fiqh Made Easy,’ (United Arab Emirates, 2003)
36. Ramli, Muhamad Amirol bin, ‘ISC550 – Qawaid Fiqhiyya – Kitab Review – Book Review – Ashbah wan Nazair fi Qawaid wa Furu’ Fiqh Syafi’yyah – Jalahuddin as-Suyuti,’ (MARA University of Technology, www.researchgate.net/publication/371137887, 2023)
37. Saleem, Haider, ‘Pros and Cons of an Islamic Mortgage’ (www.islamicfinanceguru.com)
38. Saleem, Haider ‘What Makes an Islamic Mortgage Halal?’ (islamicfinanceguru.com)
39. Sharief, Dr Salah, ‘Buying a House with a Mortgage: A Muslim’s Dilemma’ (www.linkedin.com, May 2024)
40. Saiti, Buerhan & Abdullah, Adam. ‘The Legal Maxims of Islamic Law (Excluding Five Leading Legal Maxims) and Their Applications in Islamic Finance,’ (JKAU: Islamic Econ., Vol. 29 No. 2, pp: 139-151 (July 2016) DOI: 10.4197 / Islec. 29-2.12
41. Umar, Dr. Shaykh Sajid, ‘Fatwa: Student Loans are Permissible’ (www.islam21c.com)
42. Yusuf, Bassam ibn Sulayman ibn Ali, ‘Hilyatu adh-Dhakha’in wal-adab bi-shar Nur al-Basai’r wa al-baab’ (Waqfiyyatu at-Tahbir, 2018). 
43. ‘Al-Qawa’id Al-Fiqhiyyah (Legal Maxims of Islamic Jurisprudence): A Translated Compilation’ – written by Islamic University of North America (Mishkah), 2013
44. Lecture notes from ‘The Coherence of the Sharia’ by Dr. Hatem al-Haj 

Websites 

1. www.qur’an.com
2. www.aboutislam.com
3. www.tenantsupporthelpline.co.uk
4. www.prince-evans.co.uk 
5. www.shelter.org.uk
6. www.aaoifi.com
7. www.amjaonline.org
8. www.islamicfinanceguru.com
9. https://iceurope.org/
10. www.pfida.com
11. www.e-cfr.org
12. https://shamela.ws

 Lectures

1. Islamic Finance Q&A – Dr. Yasir Qadhi and Dr Main Al-Quda (www.youtube.com)
2. Islamic Financing / Mortgages – Dr. Yasir Qadhi and Dr Hatem Al-Haj (www.youtube.com)
3. Leasing a Car with instalment payments at a Higher Price – Dr. Yasir Qadhi (www.youtube.com)
4. What every Muslim Needs to know about Riba – Dr. Yasir Qadhi (www.youtube.com)
5. Ruling on Mortgages & ‘Sharia Compliant’ Loans – Dr. Yasir Qadhi (www.youtube.com)
6. Islamic Mortgages: Everything you need to know, how they work, where to get one and how (www.youtube.com)
7. Where to get a UK Islamic Mortgage in 2024? (www.youtube.com)
8. Are Conventional Mortgages halal if there’s no alternative? (www.youtube.com)
9. Islamic Mortgage Alternative – Primary Finance – The Deep Dive (www.youtube.com)
10. Is Islamic Banking Really Islamic? An insider’s view with Harris Irfan (www.youtube.com)
11. No Riba House for Muslims Finally – Pfida’s Home Provision Scheme (www.youtube.com)
12. The Riba Series – Mufti Faraz Adam (www.youtube.com)
13. The Coherence of the Sharia – Dr. Hatem al-Haj (www.youtube.com)
14. Khulasa Qawa’id al-Fiqhiyya – Al-Mushayqih, Dr. Khalid (www.youtube.com)

The post To Buy Or Not To Buy, That Is The Question: An Analysis Of Possible Home Purchasing Options For Muslims In The UK appeared first on MuslimMatters.org.

Isn’t fantasy football just for fun? How could it possibly be haram?

Omar Usman tackles the topic of sports gambling amongst Muslim men, how it has become unexpectedly common and acceptable, and the serious repercussions of gambling at a societal level. If you enjoy watching (and betting on) sports, or know someone who does, this khutbah is necessary to listen to and share with your friends!

Related:

Fiqh of Entertainment | Ismail Kamdar

The post [Podcast] How Sports Gambling is Destroying Muslim Men | Omar Usman appeared first on MuslimMatters.org.

• Summary Transcript: ~4 minutes
• Full Transcript: ~20 minutes

Learning Objectives

• Understand the significance of time in Islam and its connection to worship and reflection.
• Identify the seven virtuous times for worship during the day and their associated practices.
• Recognize the importance of structuring daily routines around acts of dhikr, prayer, and good deeds.
• Explore the spiritual significance of specific periods, such as the time between zawal and Dhuhr or after Asr.
• Learn how to engage in nighttime worship effectively and the six portions of the night recommended for ibadah.
• Reflect on the advice of Imam Hasan Al-Basri about the fleeting nature of time and its impact on self-accountability.
• Apply the principle of consistency in worship, as emphasized by the Prophet ﷺ, to achieve spiritual growth.
• Incorporate acts of charity, supplication, and reflection into daily practices as a way to enhance devotion.
• Understand the holistic nature of Islam, which integrates spiritual worship with social and ethical practices.
• Develop strategies to seize moments of virtue throughout the day and night for closeness to Allah.

Class Summary

Islam emphasizes the value of time, urging believers to dedicate their days and nights to purposeful worship and reflection. This guide, inspired by Imam Ibn Qudamah’s Mukhtasar Minhaj al-Qasidin, highlights seven key periods during the day and transitions into the spiritual opportunities of the night. By focusing on these times, we can enhance our connection with Allah and maximize our rewards in both this life and the Hereafter.

The Seven Virtuous Times of the Day

1. Dawn to Sunrise

Begin your day with Fajr prayer and morning adhkar. This is a blessed time when the angels witness our devotion, and acts of worship bring immense rewards.

2. Sunrise to Mid-Morning (Dhuha Time)

Perform Dhuha prayer, reflect, and engage in dhikr. This time symbolizes gratitude for the day’s blessings and sustains spiritual momentum.

3. Mid-Morning to Noon

This quieter period is an opportunity for personal reflection, preparation for Dhuhr, or catching up on missed dhikr or supplication.

4. Noon to Early Afternoon (Dhuhr)

Between the zawal (sun’s decline) and Dhuhr prayer, focus on responding to the adhan, performing nafl prayers, and reciting Qur’an. This is a short but highly virtuous time.

5. Early Afternoon to Late Afternoon (Asr)

Use the time after Dhuhr to engage in charity, remembrance, and other good deeds. Waiting for Asr in a state of worship ensures a continuous connection with Allah.

6. Late Afternoon to Sunset

After Asr, supererogatory prayers are prohibited, but this is an ideal time for dhikr, Qur’an recitation, and reflection. Allah frequently highlights this time in the Qur’an.

7. Sunset to Evening (Maghrib)

As the day concludes, engage in evening adhkar and reflect on your deeds. This is the time to assess your day, seek forgiveness, and prepare for a spiritually fulfilling night.

Reflection and Self-Accountability

Imam Hasan Al-Basri reminds us: “O son of Adam, you are but a collection of days. When a day passes, a part of you is gone.” By ending each day with charity, acts of kindness, or worship, we ensure our time is spent meaningfully. Daily self-reckoning helps maintain focus and allows for repentance and renewal of intention.

Transitioning into Night Worship

The nighttime hours provide another opportunity for worship. Divided into six portions, these hours emphasize prayers, Qur’an recitation, supplication, and reflection. The night is a time for solitude with Allah, offering rewards for those who rise for Tahajjud or spend their time in remembrance.

Lessons for Consistency and Growth

The Prophet ﷺ emphasized that the best deeds are those done consistently, even if small. Whether it’s adhering to daily adhkar, engaging in charity, or reflecting on Allah’s creation, consistency leads to spiritual growth.

Conclusion: Time as a Precious Gift

Time is fleeting, and every day and night is a chance to draw closer to Allah. By structuring our worship around these virtuous times, we align ourselves with the teachings of the Qur’an and Sunnah. Let us use these moments wisely, reflect on our actions, and strive for consistency in good deeds.

May Allah guide us to maximize our time and accept our efforts. Ameen.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah rabbil alameen. Sallallahu alayhi wa sallam wa mubarak a’nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam tasliman kathira. Thumma amma ba’d.

I want to welcome you all back to our Ta’aseel class, in which we discuss the Book of Imam Ibn Qudamah, rahimahullah wa ta’ala, Mukhtasar Minhaj al-Qasidin, a book about spirituality. In this session, we are talking about the first rubu’, the rubu’ of ibadat (the quarter of devotional acts of worship). The second book we study in this class is the work of Imam Ibn Rajab, rahimahullah wa ta’ala, where he explains the hadith of Imam An-Nawawi, rahimahullah wa ta’ala.

Awareness of Current Events

Before we get started, I want to bring two important points to your attention, inshallah.

The Plight of Gaza

First, as we move on with our lives and go back to our schedules, I do not want us to forget about our brothers and sisters in Gaza and the ongoing situation in Palestine. Unfortunately, as people return to their routines, the atrocities and genocide against our brothers and sisters in Gaza might fade into the background. I want you to keep this alive in your memories, your posts, your comments, and your conversations to ensure that people remain aware of what is happening. This awareness is essential in seeking justice for the people of Gaza. May Allah subhanahu wa ta’ala make it easy for them, Ya Rabb al-alameen.

We ask Allah subhanahu wa ta’ala to restore peace and tranquility in their lives, better than it was before, Ya Rabb al-alameen.

The Tragic Death of Imam Hassan Sharif

The second point I want to bring up is the incident in Newark, New Jersey, involving Imam Hassan Sharif. Tragically, he was shot and killed outside the masjid at Fajr time. May Allah subhanahu wa ta’ala have mercy on him, count this as a shahada for him, and grant him forgiveness, Ya Rabb al-alameen.

I never met him personally, but after hearing about him, I listened to one of his khutbas. Subhanallah, it truly felt like he spoke from his heart, and it resonated with my heart as well. As an imam, I felt a connection with him, and his loss is significant. We do not yet know the circumstances of his death, as the investigation is ongoing. Regardless of the motive, we must recognize and mention the loss. May Allah grant his family and community patience and strength.

Introduction to Virtuous Times for Worship

With these thoughts in mind, let us turn back to our study. We continue with Imam Ibn Qudamah’s book. If you remember, we have been discussing the different virtuous times for dhikr. Imam Ibn Qudamah summarizes Imam Ghazali’s work in Ihya Ulum al-Din, which itself draws from Qut al-Qulub by Imam Abu Talib al-Makki.

The virtuous times of dhikr during the day are seven. We have already covered three of these:

1. From the break of dawn until sunrise, which includes Fajr prayer, its sunnah, and morning adhkar.
2. From sunrise until Dhuha time, the mid-morning period.
3. From Dhuha time until right before Dhuhr.

The Fourth Virtuous Time: Zawal to Dhuhr

Today, we discuss the fourth virtuous time for dhikr: from the zawal (when the sun begins to decline from its zenith) until the end of the Dhuhr prayer. This is a very short yet highly virtuous time. When the mu’adhin makes the call to prayer, one should respond by repeating the words of the adhan. Then, they should offer four units of prayer (raka’at), making them lengthy if possible, as the doors of heaven are said to be open at this time. After this, they perform the obligatory Dhuhr prayer and any recommended or supererogatory units (nafl).

Imam Ibn Qudamah explains that the fourth portion of the day, between the zawal and Dhuhr, is significant because of its brevity and virtue. Unfortunately, many people miss its rewards by neglecting the sunnah, rushing to join the jama’ah, or skipping dhikr and du’a. It is an excellent time to maximize benefit in a few short moments.

The Prophet ﷺ said, “The best deed is to pray at the beginning of its time.” He also emphasized the dhikr of Allah during Dhuhr, as mentioned in Surah Ar-Rum:

“So glorify Allah when you reach the evening and when you reach the morning. To Him belongs all praise in the heavens and the earth, and [glorify Him] in the late afternoon and when you enter noon.”

This time for dhikr should not be overlooked. Spend the 10-15 minutes between the adhan and the iqamah wisely, making dhikr, responding to the adhan, or offering prayers. Regarding the four raka’at mentioned before Dhuhr, they are not part of the sunnah but are based on weak narrations. Some scholars suggest these prayers because of their collective merit, even though the narrations are not strongly authenticated. Imam Ghazali even recommended reciting long surahs like Surah Al-Baqarah during these raka’at, reflecting the assumption that many people in earlier times were hufadh(memorizers of the Qur’an).

The Fifth Virtuous Time: Between Dhuhr and Asr

After the Dhuhr prayer, we move to the fifth portion of the day: the time between Dhuhr and Asr. This is another excellent opportunity for dhikr, charity, or any act of goodness. One of the most virtuous actions during this time is waiting for the next prayer. This principle reflects the concept of remaining in a state of ibadah by being conscious of the upcoming prayer.

The Sixth Virtuous Time: Between Asr and Sunset

Next is the sixth portion of the day: the time between Asr and the yellowing of the sun. During this time, there is a prohibition against performing supererogatory prayers (nafl) after the Asr prayer until sunset. However, the time between the adhan and the performance of Asr offers an opportunity for extra nafl prayers. This is based on a weak narration that states, “Whoever prays four raka’at before Asr, Allah will make Hellfire prohibited for him.” Despite its weakness, the narration emphasizes the value of utilizing this brief period for ibadah.

The Seventh Virtuous Time: Sunset to Maghrib

The seventh and final portion of the day is from the yellowing of the sun until sunset. This time is highly emphasized in the Qur’an and is an ideal time for evening adhkar. It is the most virtuous period for performing evening adhkar, as mentioned in the verse:

“And glorify Allah before the rising of the sun and before its setting.”

Concluding the day at sunset provides a moment for reflection and accountability. Life is but a series of days, and each day is a part of our journey. At sunset, evaluate whether your day was fruitful and seek repentance for any shortcomings. Night provides an opportunity to erase bad deeds through good ones.

Reflection and Self-Accountability

Finally, we look to the advice of Imam Hasan Al-Basri, who said: “O son of Adam, you are but a collection of days. When a day passes, a part of you is gone.” Reflect daily: Was today better than yesterday? If so, thank Allah for His blessings. If not, it is a call for repentance and renewal of resolve.

It is also narrated that the predecessors held the view that no day should pass without giving in charity. Whether it was through monetary means, acts of service, or kindness, they saw every good deed as a way to fill the record of the day with virtue. Their approach exemplifies how to conclude each day on a positive note.

Introduction to Nighttime Worship

Imam Ibn Qudamah then points out that the virtues of the night will be discussed in detail in the following chapters. He prepares the reader to transition into the acts of devotion that can be performed during the nighttime hours. These include prayers, supplications, reflection, and recitation of the Qur’an. The framework for nighttime ibadah aligns with the overarching theme of vigilance in worship and seizing every opportunity for closeness to Allah.

Looking Ahead to the Next Volume

Before diving deeper into the nighttime litanies, Imam Ibn Qudamah also introduces the next book to be studied in the class: the second volume of the series. This volume, titled Rubu’ al-Adat, covers the quarter related to traditions, customs, and etiquettes. Unlike the current focus on devotional acts, this upcoming volume will delve into the practical application of Islamic manners and cultural practices. This transition underscores the holistic nature of Islam, which encompasses both spiritual and social dimensions.

Continuity in Good Deeds

The conclusion of this session reminds us of the importance of continuity in good deeds. The best deeds, as emphasized by the Prophet Muhammad ﷺ, are those done consistently, even if they are small. Whether it is maintaining the daily adhkar, observing the prescribed prayers with sincerity, or engaging in acts of charity, the key is perseverance.

Closing Reflection

As we end this chapter of the study, the overarching lesson is clear: the journey of life is a collection of days and nights, each presenting unique opportunities for worship. By structuring our time around the virtuous periods highlighted in the Qur’an and Sunnah, we align ourselves with the path of righteousness and draw closer to our Creator. May Allah grant us the ability to utilize our time effectively and accept our efforts in His worship. Ameen.

With that, we conclude this portion and prepare for the next discussion on the nighttime acts of worship, as well as the teachings from Imam Ibn Rajab’s commentary on the Hadith of Imam An-Nawawi. Until then, may Allah subhanahu wa ta’ala keep us steadfast on the straight path. Wa billahi at-tawfiq.

Q&A

Virtuous Times for Worship

1. What are the seven virtuous times for worship during the day?
   • Dawn to sunrise
   • Sunrise to mid-morning (Dhuha time)
   • Mid-morning to noon
   • Noon to early afternoon (Dhuhr)
   • Early afternoon to late afternoon (Asr)
   • Late afternoon to sunset
   • Sunset to evening (Maghrib)
2. Why is the time between zawal and Dhuhr highly recommended for worship?
   • It is short but virtuous.
   • The doors of heaven are said to be open.
   • It allows for dhikr, response to the adhan, and supererogatory prayers.
3. What is the recommended action during the time after Dhuhr and before Asr?
   • Engage in acts of charity.
   • Perform dhikr and good deeds.
   • Wait for the next prayer in a state of remembrance.
4. What are believers encouraged to do after Asr?
   • Engage in dhikr and Qur’an recitation.
   • Avoid supererogatory prayers (nafl) as they are prohibited.
   • Reflect on Allah’s creation and blessings.
5. What is the best time for evening adhkar (dhikr)?
   • Right before sunset.
6. What did the Prophet ﷺ say about the best deeds?
   • The best deeds are those done consistently, even if small.

7. What did Imam Hasan Al-Basri say about time?
   • “O son of Adam, you are but a collection of days. When a day passes, a part of you is gone.”
8. What are believers encouraged to do at the end of each day?
   • Reflect on their actions.
   • Repent for shortcomings.
   • Conclude the day with charity or acts of worship.

9. How many portions is the night divided into for worship?
   • Six portions.
10. What are some recommended acts of worship during the night?
    • Night prayers (Tahajjud).
    • Qur’an recitation.
    • Supplication and reflection.

11. What does consistency in good deeds lead to?
    • Spiritual growth and closeness to Allah.
12. What did the Prophet ﷺ emphasize about praying at the beginning of its time?
    • It is among the best deeds a believer can do.
13. What is a highly recommended practice every day according to the predecessors?
    • Giving in charity, even if small.
14. What should you prioritize in your daily routine to align with Islamic teachings?
    • Structuring your day around virtuous times for worship.
15. What is the ultimate purpose of managing our time wisely in Islam?
    • To draw closer to Allah and secure success in the Hereafter.

The post Study Classical Texts the Traditional Way | Session 31 appeared first on MuslimMatters.org.

• Summary Transcript: ~7 minutes
• Full Transcript: ~36 minutes

Learning Objectives

• Understand the significance of starting the day with the Sunnah of Fajr and its role in spiritual growth.
• Learn the appropriate duas for entering and exiting the masjid and their spiritual benefits.
• Explore the rewards of staying in dhikr after Fajr until sunrise and performing two rak’ahs of prayer.
• Recognize the importance of diversifying acts of dhikr, including dua, Qur’an recitation, praise, and reflection.
• Comprehend the virtues and timing of the Duha prayer as a valuable mid-morning act of worship.
• Identify the steps to erase sins through good deeds and the role of consistent repentance in spiritual refinement.
• Discover the types of good deeds, such as salah, fasting, and dhikr, that help purify the soul and bring one closer to Allah.
• Learn how to transform daily responsibilities into acts of worship through sincerity, honesty, and compassion.
• Understand the purpose and benefits of a midday nap (qaylula) in supporting physical and spiritual productivity.
• Appreciate the balance between worldly duties and spiritual practices as a framework for a fulfilling and meaningful life.
• Reinforce trust in Allah’s mercy and forgiveness, emphasizing the value of sincere repentance.
• Develop a practical, structured approach to daily worship and reflection, inspired by prophetic teachings.

Class Summary

In our fast-paced world, maintaining a meaningful spiritual practice can be challenging. Yet, the teachings of Islam provide us with a clear roadmap to balance worship, repentance, and daily responsibilities. Below, we explore timeless guidance inspired by the Prophet Muhammad, peace be upon him, and classical scholars on organizing your day for spiritual growth and connection with Allah.

Begin Your Day with Purpose: Fajr and Early Morning Practices

The day starts with the Sunnah of Fajr. The Prophet, peace be upon him, taught that praying the Sunnah of Fajr at home before heading to the masjid is a highly rewarding act. Following this, one should engage in dhikr (remembrance of Allah) while walking to the masjid and make duas asking for Allah’s mercy and blessings.

Upon entering the masjid, say, “O Allah, open for me the doors of Your mercy,” and as you leave, ask Allah for His bounty. These simple acts align your heart with the purpose of the day ahead. Additionally, after the Fajr Salah, remaining in dhikr until sunrise and praying two rak’ahs can bring rewards equivalent to Hajj and Umrah.

The Power of Reflection and Dhikr

Morning dhikr is a cornerstone of spiritual focus. Spend this time alternating between supplication, Qur’an recitation, and reflecting on Allah’s blessings. Diversifying your worship helps maintain engagement and keeps the heart attentive. Allocating even a few moments for gratitude and contemplation can set a positive tone for the day.

Embrace the Virtue of Duha Prayer

The time between sunrise and midday is an opportunity for further spiritual enrichment. The Duha prayer, often referred to as the “forenoon prayer,” carries immense rewards. It serves as a substitute for charity on behalf of every joint in the body and symbolizes taking a pause from worldly distractions to remember Allah.

The Gift of Repentance: Erase Your Sins with Good Deeds

No one is perfect, and Islam acknowledges our human frailty. The Prophet, peace be upon him, taught that when we commit a sin, we should follow it with a good deed, which erases the sin. This can be as simple as praying, fasting, engaging in dhikr, or even shedding tears out of fear of Allah. Repentance is not just about seeking forgiveness; it is a continuous return to Allah, a sign of sincere faith.

Practical Tips for Balancing Worship and Work

Daily responsibilities are also acts of worship when approached with sincerity. Whether working, learning, or caring for others, performing these duties with honesty, trust, and kindness transforms them into acts of ibadah (worship). Adding a midday nap (qaylula) can help recharge energy for nighttime prayers, but balance is key—moderation in sleep and work leads to productivity in worship.

Conclusion: A Roadmap for Spiritual Connection

By structuring your day around acts of worship, reflection, and good deeds, you create a routine that brings you closer to Allah. The Prophet’s example reminds us to remain steadfast in prayer, consistent in repentance, and mindful of Allah’s blessings in every moment. This balance between spiritual and worldly commitments ensures a meaningful and fulfilling life.

Incorporate these practices into your daily routine to nurture a deeper spiritual connection, stay grounded in gratitude, and continuously draw closer to Allah. May He guide us all on the path of righteousness. Ameen.

Full Transcript

Q&A

1. What is the first act of worship recommended at the start of the day?
   • The Sunnah of Fajr, prayed at home before heading to the masjid.
2. What dua should be recited when entering the masjid?
   • “O Allah, open for me the doors of Your mercy.”
3. What dua should be recited when exiting the masjid?
   • “O Allah, I ask You for Your bounty.”
4. What reward is associated with staying in the masjid after Fajr until sunrise and praying two rak’ahs?
   • A reward equivalent to Hajj and Umrah.

5. Name the four types of dhikr that can be practiced in the morning.
   • Dua (supplication), Qur’an recitation, praising Allah, and reflection (tafakkur).
6. Why is diversifying acts of worship important?
   • It keeps engagement high and ensures attentiveness in worship.

7. What is the significance of the Duha prayer?
   • It acts as charity for every joint in the body and is highly virtuous.
8. When is the best time to perform the Duha prayer?
   • Mid-morning, during the busiest part of the day.

9. What should one do immediately after committing a sin?
   • Follow it with a good deed to erase it.
10. What are some examples of good deeds that erase sins?
    • Salah, fasting, dhikr, repentance, and crying out of fear of Allah.
11. What did the Prophet, peace be upon him, say about those who repeatedly seek forgiveness?
    • Allah forgives those who genuinely repent, even if they fall into the same sin multiple times.

12. How can daily responsibilities be transformed into acts of worship?
    • By performing them with sincerity, honesty, trust, and kindness.
13. What is the purpose of taking a midday nap (qaylula)?
    • To recharge energy and make nighttime prayers easier.

14. How does the Prophet’s guidance help structure daily life?
    • It provides a balance between spiritual duties and worldly responsibilities, ensuring spiritual growth.
15. What should one always remember about Allah’s mercy?
    • It is far greater than our sins, and sincere repentance is always accepted.

The post Study Classical Texts the Traditional Way | Session 30 appeared first on MuslimMatters.org.

• Summary Transcript: ~5 minutes
• Full Transcript: ~34 minutes

Learning Objectives

• Understand the concept of taqwa (consciousness of Allah) and its significance in private and public acts of worship.
• Learn how to structure daily worship routines using morning and evening adhkar (litanies) as recommended by Islamic scholars.
• Explore the transformative power of aligning intentions with Allah’s pleasure, turning daily responsibilities into acts of worship.
• Memorize key supplications like Sayyidul Istighfar and morning and evening adhkar to incorporate into daily practice.
• Recognize the importance of repentance (tawbah) in cleansing the heart and seeking Allah’s forgiveness.
• Analyze the Prophet Muhammad’s (peace be upon him) teachings on prioritizing Allah’s approval over societal expectations.
• Appreciate the diversity of acts of worship and the need to balance them to avoid spiritual fatigue.
• Reflect on the practical examples of taqwa demonstrated by the Prophet (peace be upon him) and his companions in their public and private lives.
• Apply the principles of taqwa to real-life scenarios, including managing responsibilities like caregiving and household duties.
• Embrace a mindset of gratitude, contentment, and patience in the face of life’s challenges, inspired by the lives of previous generations.

Class Summary

Understanding Taqwa: A Lifelong Shield

Taqwa—a constant awareness of Allah—is the foundation of a successful life in both this world and the hereafter. It’s not limited to worship in public spaces but is deeply rooted in private moments when no one else is watching. As the Prophet Muhammad (peace be upon him) taught, “Fear Allah wherever you are.” True taqwa requires aligning your actions, intentions, and behaviors with the recognition that Allah sees all.

Daily Worship: Structuring Your Time

Imam Ibn Qudamah, in Muqtasir Minhaj Al-Qasidin, outlines practical ways to incorporate worship into your daily life:

• Morning Litanies (Adhkar): Between fajr and sunrise, engage in dhikr like “Alhamdulillahi alladhi ahyana ba’dama amatana wa ilayhi nushur” (All praise is due to Allah, who gave us life after causing us to die).
• Evening Dhikr: Similar to the morning, these litanies include praising Allah’s sovereignty and seeking His protection.
• Diverse Acts of Worship: Avoid monotony by balancing Quran recitation, salah, dhikr, and other forms of remembrance throughout the day and night.

The key is consistency. Even small acts, done regularly, hold immense spiritual value.

Repentance and Accountability

No one is free from mistakes, but tawbah (repentance) offers a powerful way to return to Allah. Acknowledging one’s sins and seeking forgiveness with sincerity cleanses the heart. The Sayyidul Istighfar (Master Supplication for Forgiveness) is an excellent daily practice:

“O Allah, You are my Lord. There is no deity but You. You created me, and I am Your servant. I uphold Your covenant as much as I can. I seek refuge with You from the evil I have committed. I admit Your blessings upon me, and I admit my sins. So forgive me, for no one forgives sins except You.”

Balancing Worship with Responsibilities

Not everyone has the luxury of uninterrupted worship time, especially caregivers, parents, or those with demanding jobs. However, daily tasks can become acts of worship when done with the intention to please Allah. The Prophet (peace be upon him) reassured a woman who felt men had more opportunities for reward, saying that managing her home with sincerity would earn her the same blessings.

Prioritizing Allah’s Pleasure

The Prophet (peace be upon him) taught: “Whoever seeks to please Allah, even if it displeases people, Allah will make those people pleased with him.” Striving for Allah’s approval above all brings harmony and fulfillment. On the other hand, seeking people’s approval at the expense of Allah’s displeasure leads to spiritual and social discord.

Key Takeaways for Everyday Life

1. Start Each Day with Dhikr: Incorporate structured litanies to begin and end your day in Allah’s remembrance.
2. Diversify Worship: Avoid fatigue by alternating between Quran recitation, salah, and other forms of ibadah.
3. Transform Responsibilities into Worship: Align your intentions with Allah’s pleasure to earn spiritual rewards for daily tasks.
4. Seek Forgiveness Regularly: Embrace the power of repentance and keep your heart connected to Allah.
5. Focus on Allah’s Approval: Prioritize Allah’s pleasure, trusting that it will lead to peace and success in all areas of life.

Taqwa is a lifelong journey that combines worship, repentance, and good character. By living consciously in Allah’s presence, every moment can become an opportunity for spiritual growth. May Allah guide us to remain steadfast in our pursuit of His pleasure. Ameen.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu.

Alhamdulillah rabbil alameen. Sallallahu alayhi wa sallam wa barakatuhu wa nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam tasliman kathira. Thumma amma ba’ad.

We welcome you back to a Ta’aseel class in which we discuss the book of Imam Ibn Qudamah, may Allah have mercy on him, Muqtasir Minhaj Al-Qasidin, and the book of Imam Ibn Rajab, may Allah have mercy on him, Jamil Ulum Al-Hikam. In the first book, we are talking about the adab and the etiquette of many of our acts of worship (ibadat) and the secrets of worship. For example, we have discussed the essence of salah, the Qur’an, the etiquette of reciting it, beautifying our voice with it, and the meanings involved.

The Next Level of Worship: Remembrance of Allah

Now, Imam Ibn Qudamah, may Allah have mercy on him, moves us to the next level. The second best form of dhikr after the Qur’an is the remembrance of Allah (dhikrullah). The author explains how to arrange the adhkar and organize our day into different timings, engaging in acts of obedience (ta’a) and the remembrance of Allah.

The author says: “Set acts of worship for different parts of the day and their virtue. Know that when one knows Allah, believes in His promise, and realizes how short life is, it is binding that he leaves all negligence in this short lifespan of his.”

Living with Urgency: The Preciousness of Time

Imam Ibn Qudamah, may Allah have mercy on him, begins by establishing a premise. He says: If you recognize who Allah is, if you truly believe in His promise of another life with reward or punishment, and if you understand how short life is compared to eternity, then you will realize the urgency of utilizing every single breath. Not every minute—every breath—because once it is gone, it never comes back. Therefore, if you have these realizations, you will not waste any opportunities in this short lifespan.

Diversifying Worship: A Cure for Spiritual Fatigue

He continues by advising us to focus on different types of worship to prevent our souls from becoming weary. Allah tells us in Surah Al-Insan, “And mention the name of your Lord in prayer, morning and evening. And during the night prostrate to Him and exalt Him for a long part of the night.” This verse reminds us to diversify our acts of worship throughout the day and night, keeping our souls engaged and refreshed.

Human nature is such that we quickly become bored when doing the same thing repeatedly. Ibn Abbas, may Allah be pleased with him, would alternate between teaching hadith and other lighter activities, like sharing anecdotes and poetry, to refresh the hearts of his students. He explained: “These hearts get sour and tired; they need moments of recreation.”

Back then, they didn’t have distractions like social media. Their entertainment came from wise words and poetry. Similarly, Ibn Qudamah advises us to diversify our worship. Divide your time so that you engage in different acts of worship during the day and night, whether in the morning, evening, or night.

The Blessing of Day and Night: Opportunities for Worship

Ibn Qudamah quotes Surah Al-Furqan: “It is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.” Alternating day and night allows people with different schedules to dedicate themselves to worship at suitable times. For example, those who miss nighttime prayers can compensate with extra morning worship.

Practical Suggestions: Daily and Nightly Worship

The author then discusses a structured approach to worship, presenting seven litanies (awrad) for the day and six for the night. He emphasizes the importance of creating a daily schedule for worship rather than waiting for “extra time,” which may never come. We must actively make time for worship by structuring our days.

Morning Worship: A New Beginning Every Day

The first wird of the day is between true dawn (fajr) and sunrise. The author explains that this time is noble, as Allah swears by it in Surah At-Takwir: “And by the dawn when it breathes.” This time symbolizes the fresh breath of a new day. Imagine waking up each morning with the attitude that it is a fresh new beginning—a new chance to live meaningfully. The Prophet Muhammad (peace be upon him) would leap out of bed without hesitation, fully embracing the new day as an opportunity to worship Allah.

Ibn Qudamah provides several morning supplications, starting with: “Alhamdulillahi alladhi ahyana ba’dama amatana wa ilayhi nushur” (All praise is due to Allah, who has given us life after causing us to die, and to Him is our return.) This du’a acknowledges our belonging to Allah, who gives life and causes death. It reminds us of our ultimate return to Him.

Evening Worship: Reflecting on the Day

The Prophet (peace be upon him) also recited the following morning dhikr: “Asbahna wa asbahal mulku lillah” (We have entered the morning, and the sovereignty belongs to Allah). This supplication reflects gratitude for another day and submission to Allah’s sovereignty.

Another recommended dhikr is: “Bismillah, alladhi la yadurru ma’asmihi shay’un fi al-ardi wa la fi al-sama’, wa huwa al-sami’ul al-‘alim” (In the name of Allah, with whose name nothing on earth or in the heavens can harm, and He is the All-Hearing, All-Knowing). Starting your day with this affirmation invokes Allah’s protection over you.

Further supplications include: “Raditubillahi rabban, wa bil-islami deenan, wa bi-Muhammadin sallallahu alayhi wa sallam nabiyyan wa rasulan” (I am content with Allah as my Lord, Islam as my religion, and Muhammad as my Prophet and Messenger). This expresses contentment and trust in Allah’s wisdom, no matter the circumstances of your day.

Repentance: Cleansing the Heart

Ibn Qudamah also mentions a powerful du’a for repentance known as Sayyidul Istighfar: “Allahumma anta rabbi, la ilaha illa anta, khalaqtani wa ana abduka, wa ana ‘ala ahdika wa wa’dika mastata’tu, a’udhu bika min sharri ma sanatu, abu’u laka bini’matika alayya, wa abu’u laka bidhanbi, faghfir li, fa-innahu la yaghfiru al-dhunuba illa anta.” This comprehensive supplication acknowledges Allah’s lordship, admits one’s sins, and seeks forgiveness.

Responsibilities as Worship: Transforming Everyday Tasks

Not everyone has the luxury of uninterrupted worship time, especially caregivers, parents, or those with demanding jobs. However, daily tasks can become acts of worship when done with the intention to please Allah. The Prophet (peace be upon him) reassured a woman who felt men had more opportunities for reward, saying that managing her home with sincerity would earn her the same blessings.

Prioritizing Allah’s Pleasure: A Timeless Principle

The Prophet (peace be upon him) taught: “Whoever seeks to please Allah, even if it displeases people, Allah will make those people pleased with him.” Striving for Allah’s approval above all brings harmony and fulfillment. On the other hand, seeking people’s approval at the expense of Allah’s displeasure leads to spiritual and social discord.

Conclusion: Practical Takeaways for a Life of Taqwa

The lesson concludes with a reminder to implement these teachings daily, whether through structured acts of worship or fulfilling our responsibilities with sincerity and devotion. Taqwa is a lifelong journey that combines worship, repentance, and good character. By living consciously in Allah’s presence, every moment can become an opportunity for spiritual growth.

May Allah enable us to implement these teachings and make every moment of our lives meaningful in His service. Ameen.

Summary: Key Lessons on Taqwa and Worship

1. Taqwa as the Core of Faith:
   Taqwa is living with the awareness that Allah sees everything you do, in public and in private. It requires aligning every action, intention, and thought with His pleasure.
2. Structuring Daily Worship:
   Dividing the day into segments for different forms of worship, such as morning and evening adhkar, helps maintain consistency and spiritual vitality.
3. The Importance of Private Worship:
   Acts of devotion done in private, away from the eyes of others, are the truest expressions of sincerity and commitment to Allah.
4. Balancing Responsibilities and Worship:
   Fulfilling duties like caregiving, household management, or work can be acts of worship if done with the intention to please Allah.
5. The Power of Repentance:
   Regular tawbah cleanses the heart, strengthens faith, and draws us closer to Allah, helping us overcome the negative effects of sins.
6. Prioritizing Allah’s Approval:
   Seeking Allah’s pleasure over people’s approval ensures success in this world and the next, bringing harmony and fulfillment to life.

Reflection: How Will You Incorporate Taqwa Today?

The essence of taqwa is not just in grand acts of worship but in how you approach every moment of your life. Whether through structured prayers, consistent remembrance of Allah, or intentional living, every action can bring you closer to Him. As Imam Ibn Qudamah emphasized, our lives are short and our breaths numbered. Use each one meaningfully.

Start your day with this du’a:
“Alhamdulillahi alladhi ahyana ba’dama amatana wa ilayhi nushur.”
(All praise is due to Allah, who gave us life after causing us to die, and to Him is our return.)

Let these teachings guide your actions, transform your routines into worship, and deepen your connection with Allah. May your journey of taqwa lead to everlasting success.

Ameen.

Q&A

• What is the definition of taqwa?
  • Taqwa is the consciousness of Allah, maintaining awareness of His presence at all times, in both private and public settings.
• Why is private worship more significant than public worship?
  • Private worship reflects sincerity and true mindfulness of Allah because it is performed without seeking validation from others.
• What did Ibn Qudamah suggest about structuring acts of worship?
  • He suggested dividing the day into segments for different acts of worship, such as morning litanies (adhkar) after fajr and evening adhkar before sleeping.
• What are examples of morning adhkar recommended by the Prophet Muhammad (peace be upon him)?
  • “Alhamdulillahi alladhi ahyana ba’dama amatana wa ilayhi nushur”
  • “Asbahna wa asbahal mulku lillah”
  • “Bismillah, alladhi la yadurru ma’asmihi shay’un fi al-ardi wa la fi al-sama’, wa huwa al-sami’ul al-‘alim.”
• What is Sayyidul Istighfar and why is it significant?
  • It is the “Master Supplication for Forgiveness,” acknowledging Allah’s blessings, admitting sins, and seeking forgiveness. It is a comprehensive du’a for daily repentance.
• How can daily responsibilities become acts of worship?
  • By aligning intentions with Allah’s pleasure, tasks like caregiving, working, or managing a household are transformed into acts of worship.
• What did the Prophet (peace be upon him) teach about seeking Allah’s approval over people’s approval?
  • “Whoever seeks to please Allah, even if it displeases people, Allah will make those people pleased with him.”
• Why is it important to diversify acts of worship?
  • To prevent fatigue and maintain spiritual freshness, alternating between Quran recitation, prayer, dhikr, and other worship acts is beneficial.
• What happens when sins are committed in private?
  • Even private sins leave a mark, impacting behavior and relationships. Repentance is essential to cleanse the heart and reconnect with Allah.
• How did the Prophet reassure women about their opportunities for reward?
  • He explained that taking care of their household responsibilities with sincerity is equivalent to the rewards of men’s public acts of worship like congregational prayers or jihad.

The post Study Classical Texts the Traditional Way | Session 29 appeared first on MuslimMatters.org.

• Summary Transcript: ~4 minutes
• Full Transcript: ~37 minutes

Learning Objectives

• Understand the significance of dhikr (remembrance of Allah) as a spiritual practice and its role in bringing tranquility and divine mercy.
• Recognize the hierarchy of dhikr, with Qur’anic recitation being the most virtuous form.
• Explore the benefits of both individual and collective dhikr, and how they strengthen personal and communal spirituality.
• Learn the etiquettes and optimal times for making du’a (supplication) to enhance its effectiveness.
• Appreciate du’a as an expression of servitude and dependency on Allah, while understanding how sincerity and presence of heart contribute to its acceptance.
• Define taqwa (God-consciousness) and examine its practical application in daily life, including fulfilling obligations, avoiding prohibitions, and engaging in recommended acts.
• Analyze the analogy of taqwa as walking on a thorny path, emphasizing vigilance in avoiding sin.
• Reflect on the three principles of a fulfilling life: maintaining taqwa, rectifying mistakes with good deeds, and treating others with good character.
• Identify how integrating dhikr, du’a, and taqwa into daily life strengthens one’s relationship with Allah and improves moral conduct.
• Develop a personal understanding of how these practices create a comprehensive roadmap for spiritual growth and success in this life and the Hereafter.

Class Summary

Living a life rooted in spirituality and faith requires constant connection with Allah through acts like dhikr (remembrance of Allah), du’a (supplication), and taqwa (God-consciousness). These practices, emphasized in the Qur’an and the Sunnah, offer a roadmap for personal and spiritual growth. Let’s explore their significance and how they shape our relationship with Allah and His creation.

The Virtue of Dhikr: Remembering Allah

Why Dhikr Matters

Dhikr is one of the most virtuous acts of worship. It connects us with Allah, bringing tranquility and peace to our hearts. As the Qur’an says: “Remember Me, and I will remember you” (Qur’an 2:152). Among all forms of dhikr, reciting the Qur’an holds the highest position, followed by verbal remembrance and reflecting on Allah’s greatness.

Individual and Collective Dhikr

Dhikr can be practiced individually or in gatherings. Individual dhikr strengthens personal spirituality, while collective gatherings provide support and remind us of Allah’s mercy. The Prophet Muhammad (peace be upon him) said that when people gather to remember Allah, angels surround them, mercy descends, and Allah mentions them in a better gathering.

The Dangers of Neglect

Gatherings without the mention of Allah or salawat (blessings) upon the Prophet are a missed opportunity. The Prophet warned that such gatherings would be regretted on the Day of Judgment, emphasizing the importance of incorporating Allah’s remembrance into every aspect of life.

The Power of Du’a: Supplicating to Allah

Du’a as Servitude

Du’a reflects our dependence on Allah and is a direct plea for His help. Unlike people, who may grow tired of constant requests, Allah loves when we ask Him. Supplication during specific times—like the last third of the night or between the adhan and iqamah—is especially powerful.

Etiquettes of Du’a

For a du’a to be effective, sincerity and presence of heart are essential. Facing the qibla, raising one’s hands, and beginning with praise for Allah and blessings upon the Prophet are recommended etiquettes. Whispering your du’a rather than making it loudly ensures a personal connection with Allah.

Taqwa: The Foundation of a Virtuous Life

What is Taqwa?

Taqwa, often translated as God-consciousness, is the awareness of Allah that protects us from sin. It is like walking a path full of thorns—carefully avoiding every prick. Talq ibn Habib defined it as, “Acting in obedience to Allah, upon a light from Allah, hoping for His reward, and avoiding disobedience to Allah, fearing His punishment.”

How to Practice Taqwa

1. Fulfill Obligations: Perform daily prayers and other mandatory acts of worship.
2. Avoid Prohibitions: Stay away from what Allah has forbidden.
3. Engage in Recommended Acts: Strive for excellence in devotion by going beyond the obligatory.
4. Refrain from Disliked Actions: Even avoid actions that are not explicitly forbidden but are discouraged.

A Roadmap for Life: The Three Principles

In a powerful hadith, the Prophet Muhammad (peace be upon him) offered three principles as a roadmap for a fulfilling life:

1. Be Conscious of Allah Wherever You Are: Maintain taqwa in all situations, public or private.
2. Follow a Bad Deed with a Good Deed: Mistakes are inevitable; rectify them with repentance and good actions.
3. Treat People with Good Character: Preserve your dignity and ensure your actions do not harm others.

Conclusion: A Path to Spiritual Growth

Dhikr, du’a, and taqwa provide a comprehensive framework for personal and spiritual growth. They connect us with Allah, guide us in fulfilling our obligations, and improve our interactions with others. By integrating these practices into daily life, we align ourselves with divine guidance and work towards a life of balance and success.

May Allah grant us the ability to remember Him, call upon Him sincerely, and live with taqwa in our hearts. Ameen.

Full Transcript

Assalamu alaikum warahmatullahi wabarakatuh. Alhamdulillahi rabbil alameen, wa salatu wa salamu ala nabiyyina Muhammad wa ala alihi wa sahbihi ajma’een. I welcome you back to the Ta’seel classes, in which we study the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhaj al-Qasidin, and the book of Imam Ibn Rajab, rahimahullah ta’ala, Jami’ al-‘Ulum wa al-Hikam. Tonight, in sha Allah, as we continue, we will build upon what Imam Ibn Qudamah summarized previously about the topic of dhikr (remembrance of Allah). He explained that the best form of dhikr is the Qur’an, the word of Allah subhanahu wa ta’ala. Tonight, we will begin the second part of this discussion.

The Excellence of Dhikr

Dhikr as a Form of Worship Imam Ibn Qudamah, rahimahullah, writes about invocations and supplications. He begins with section one, on the excellence of remembrance. He says, “Know that after the recitation of the Qur’an, there is no other worship performed with the tongue as virtuous as remembering Allah Most High and raising one’s needs to Him through pure invocations. The excellence of dhikr is testified to by the word of Allah: ‘Remember Me, and I will remember you.’”

Verses Emphasizing Remembrance He also refers to the verse: “Those who remember Allah standing, sitting, or lying down on their sides.” Imam Ibn Qudamah explains that the best form of verbal dhikr is the recitation of the Qur’an. Second to that is remembering Allah subhanahu wa ta’ala in all forms of dhikr. He elaborates on what it means to remember Allah and cites verses where Allah emphasizes remembering Him in different states of life. He explains that the second form of dhikr after the recitation of the Qur’an is having consciousness of Allah in all your affairs and aspects of life.

Dhikr and Taqwa Connection Who among us can truly maintain a constant form of dhikr? This is a challenge for everyone. Imam Ibn Qudamah highlights the relationship between dhikr and taqwa (God-consciousness). Allah loves for us to remember Him, and this remembrance has numerous virtues. The Prophet Muhammad, sallallahu alayhi wa sallam, described the virtue of dhikr, explaining that when people gather to remember Allah, the angels encompass them, mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him.

Individual and Collective Dhikr The Prophet sallallahu alayhi wa sallam differentiated between two types of dhikr: individual remembrance and collective remembrance in gatherings. Individual dhikr is vital for personal spirituality, but collective gatherings help reinforce faith and provide support for those who may feel weak in their personal devotion.

Benefits of Attending Gatherings of Knowledge Attending halaqas (gatherings of knowledge) provides an opportunity to escape the distractions of the world and focus on spiritual growth. These gatherings bring tranquility and peace, which are blessings from Allah. The mercy of Allah subhanahu wa ta’ala envelops these gatherings, and they are mentioned in a better gathering—the gathering of angels in the heavens. Allah, in a manner that suits His Majesty, mentions those who remember Him.

Warnings Against Neglecting Dhikr There are also warnings about gatherings where Allah is not mentioned. The Prophet sallallahu alayhi wa sallam said that gatherings devoid of Allah’s remembrance or sending blessings upon the Prophet will be regretted on the Day of Resurrection. Therefore, it is essential to incorporate dhikr and salawat (sending blessings upon the Prophet) into our conversations. Even casual mentions of Allah or His Messenger can bring barakah (blessings) into our discussions.

The Virtue of Du’a (Supplication)

Significance of Du’a The discussion transitions to the excellence of supplication (du’a). Abu Huraira narrates that the Prophet sallallahu alayhi wa sallam said, “There is nothing more noble before Allah than supplication.” Supplication is a form of dhikr where one raises their personal needs to Allah. While dhikr primarily involves praising Allah, du’a is a direct plea for one’s needs. Both forms of remembrance reflect a deep connection with Allah. Asking Allah for one’s needs is not only permissible but encouraged. Unlike people, who may grow tired of constant requests, Allah subhanahu wa ta’ala becomes angry when we do not ask Him.

Du’a as Servitude Du’a is the ultimate manifestation of servitude to Allah. It reflects our dependence on Him, even if we are wealthy or self-sufficient in worldly terms. True servitude acknowledges that we cannot live or succeed without Allah’s blessings and guidance. Du’a also has etiquettes, such as choosing special times for supplication, like the last third of the night, between the adhan and iqamah, and after obligatory prayers. These are moments when du’a is more likely to be accepted.

The Role of the Heart in Worship Imam Ibn Qudamah, rahimahullah, also explains the significance of having one’s heart present during acts of worship. A moment of genuine connection with Allah, even if brief, can be more valuable than performing an act of worship mechanically. When the heart is inclined towards devotion, one should seize the moment and make du’a.

Physical and Spiritual Etiquettes In addition to the right timing, there are physical etiquettes of du’a, such as facing the qibla, raising one’s hands, and starting with praise for Allah and sending blessings upon the Prophet sallallahu alayhi wa sallam. The du’a should be sincere and not overly focused on poetic or rhymed prose, as that can distract from the essence of the supplication.

Inner Conduct for Du’a Inner conduct also plays a fundamental role in the acceptance of du’a. This includes repentance, fixing one’s wrongs, and ensuring that the heart is free of arrogance or insincerity. Without genuine remorse or a commitment to change, du’a loses its spiritual depth.

The Hadith of Three Principles: A Roadmap for Life

The Three Core Principles The next section of the discussion transitions to the teachings of Imam Ibn Rajab in his commentary on the hadith: “Be conscious of Allah wherever you are. Follow up a wrong action with a good action, which will erase it. And treat people with good character.” This hadith provides a roadmap for life, offering three core principles: taqwa (God-consciousness), repentance and rectification, and good character. Each principle serves as a guide for personal and interpersonal conduct.

Taqwa as the Foundation The Prophet sallallahu alayhi wa sallam emphasized the universality of taqwa. It applies in both private and public settings. Mistakes are inevitable, but the hadith reminds us that repentance and good deeds can erase sins. Additionally, treating people with kindness and respect ensures that our mistakes do not harm others.

The Comprehensive Meaning of Taqwa

Definitions and Analogy of Taqwa Mu’adh ibn Jabal said that on the Day of Judgment, a call will be made: “Where are the people of taqwa?” They will be brought near to Allah, the Most Merciful, and He will not conceal Himself from them. When asked, “Who are the people of taqwa?” he replied, “They are those who protect themselves from associating partners with Allah, from worshipping idols, and who make their worship sincere for Allah alone.”

Talq ibn Habib, one of the scholars, provided a concise yet profound definition of taqwa. He said, “Taqwa is that you act in obedience to Allah, upon a light from Allah, hoping for a reward from Allah. And that you give up all disobedience to Allah, upon a light from Allah, fearing the punishment of Allah.” This definition combines knowledge, action, and an ever-present hope and fear of Allah’s judgment.

Abu Huraira explained taqwa through a powerful analogy. He was once asked, “What is taqwa?” He responded, “Have you ever walked on a path covered with thorns?” The questioner answered, “Yes.” Abu Huraira then said, “What did you do?” The man replied, “I avoided the thorns or stepped carefully to avoid being pricked.” Abu Huraira concluded, “That is taqwa.” This analogy illustrates that taqwa requires vigilance and careful consideration of one’s actions, always being mindful of potential pitfalls and sins.

The Source of Taqwa Knowledge is essential for taqwa. A person cannot fear Allah or avoid His displeasure without understanding what pleases and displeases Him. This requires both knowledge of the shari’ah (Islamic law) and a personal relationship with Allah through reflection, prayer, and devotion.

Practical Applications of Taqwa

What Taqwa Entails Imam Ibn Qudamah emphasized that taqwa involves:

1. Fulfilling obligations: Performing acts of worship and adhering to Allah’s commands.
2. Avoiding prohibitions: Staying away from what Allah has forbidden, no matter how tempting or convenient.
3. Engaging in recommended acts: Going beyond the obligatory and striving for excellence in devotion.
4. Avoiding disliked actions: Steering clear of even those acts that are not explicitly forbidden but are discouraged. This is considered the highest level of taqwa, as it demonstrates a proactive effort to stay as far as possible from Allah’s displeasure.

Taqwa in the Qur’an The Qur’an frequently highlights the traits of the people of taqwa. In Surah Al-Baqarah, Allah describes them as those who:

• Believe in the unseen,
• Establish prayer,
• Spend from what Allah has provided them,
• Believe in what was revealed to the Prophet Muhammad and previous messengers, and
• Are certain about the Hereafter.

Taqwa and Good Character

Complementing Worship with Morals The third principle in the roadmap for life—treating people with good character—complements taqwa. The Prophet sallallahu alayhi wa sallam repeatedly emphasized the importance of good manners, describing them as one of the heaviest deeds on the scale on the Day of Judgment.

Conclusion: A Life of Taqwa

In conclusion, taqwa is a comprehensive concept that encompasses both external actions and internal states. It is about fulfilling one’s obligations to Allah and His creation, avoiding sin, and striving for excellence in worship and character. Taqwa is the foundation of a life lived in accordance with divine guidance, and it is the ultimate goal of the believer.

May Allah subhanahu wa ta’ala grant us true taqwa in our hearts and actions. May He make us among those who listen to beneficial words and follow the best of them. Wallahu ta’ala a’lam.

Q&A

1. What is the most virtuous form of dhikr?
   • The recitation of the Qur’an.
2. What did the Prophet Muhammad (peace be upon him) say about gatherings of dhikr?
   • Angels surround them, mercy descends, tranquility envelops the participants, and Allah mentions them in a better gathering.
3. Why is it important to incorporate dhikr into gatherings?
   • Gatherings without Allah’s mention will be regretted on the Day of Judgment.

4. What makes du’a the ultimate manifestation of servitude?
   • It reflects complete dependence on Allah, acknowledging that we cannot live or succeed without His help.
5. What are the etiquettes of making du’a?
   • Face the qibla, raise your hands, begin with praise for Allah and blessings upon the Prophet, and ensure sincerity and presence of heart.
6. When are the best times to make du’a?
   • The last third of the night, between the adhan and iqamah, and after obligatory prayers.

7. How did Talq ibn Habib define taqwa?
   • Acting in obedience to Allah, upon a light from Allah, hoping for His reward, and avoiding disobedience to Allah, fearing His punishment.
8. What analogy did Abu Huraira use to describe taqwa?
   • Walking on a path full of thorns, carefully avoiding every prick.
9. What are the four components of taqwa?
   • Fulfill obligations, avoid prohibitions, engage in recommended acts, and refrain from disliked actions.

10. What are the three principles of the hadith that offer a roadmap for life?
    • Be conscious of Allah wherever you are.
    • Follow a bad deed with a good deed to erase it.
    • Treat people with good character.
11. Why is it important to treat people with good character?
    • To ensure that personal mistakes do not harm others and to maintain dignity and respect in relationships.

12. How does integrating dhikr, du’a, and taqwa into daily life benefit a believer?
    • It connects them with Allah, guides them in fulfilling obligations, and improves their interactions with others, aligning them with divine guidance.

The post Study Classical Texts the Traditional Way | Session 28 appeared first on MuslimMatters.org.

• Summary Transcript: ~5 minutes
• Full Transcript: ~32 minutes

Learning Objectives

• Identify the concept of Ihsan and its significance in Islamic teachings.
• Understand how to beautify one’s Qur’anic recitation through the principles of Tajweed and proper articulation.
• Differentiate between Tafakkur (reflection) and Tadabbur (contemplation and action) in relation to the Qur’an.
• Explore the ethical guidelines for animal treatment, including humane slaughter and prohibitions against cruelty.
• Analyze the Prophet ﷺ’s guidance on Ihsan during conflict, including the prohibition of mutilation and harm to non-combatants.
• Reflect on the Qur’anic verses that emphasize striving for excellence in worship, personal conduct, and interactions with others.
• Learn the various levels of response to life’s trials, from patience to gratitude, and their spiritual implications.
• Recognize the importance of humility when engaging with the Qur’an and its teachings.
• Examine the role of Ihsan in daily life and how it transforms mundane actions into acts of worship.
• Appreciate the reward promised by Allah for those who live with Ihsan, as outlined in the Qur’an.
• Develop practical strategies for embodying Ihsan in worship, relationships, and ethical decision-making.

Class Summary

Living with Ihsan: Excellence in All Aspects of Life

Islam emphasizes the concept of Ihsan (excellence), urging believers to approach every aspect of life—worship, relationships, and daily actions—with care and integrity. This principle is deeply rooted in the Qur’an and Sunnah and serves as a means to draw closer to Allah. Below, we summarize key lessons from Islamic teachings on Ihsan, covering Qur’anic recitation, ethical treatment of animals, and personal conduct.

Beautifying Qur’anic Recitation

The Qur’an encourages not only regular recitation but also beautifying one’s voice during it. This practice, called Tahseen As-Sawt, involves using Tajweed (correct pronunciation and articulation) to enhance the melody of recitation. The Prophet ﷺ praised companions like Abu Musa al-Ash’ari for their captivating voices and highlighted that those who lack natural vocal talent can achieve beauty through practice and dedication.

Reflection on the Qur’an: Beyond recitation, believers are urged to reflect on the Qur’an’s meanings, repeating verses to internalize their lessons. The Qur’an is described as a personal letter from Allah, meant to inspire humility, action, and a deeper connection to its guidance.

Ihsan in Worship and Conduct

Ihsan is not limited to recitation but extends to all forms of worship. It involves approaching Allah with sincerity and striving to perform acts of worship with both outward excellence and inner devotion. Reflection on the Qur’an, patience during trials, and gratitude for Allah’s blessings are key elements of Ihsan in worship.

Ethics and Ihsan in Everyday Life

Treatment of Animals

The Prophet ﷺ taught humane practices in animal treatment, including ethical slaughter. He instructed that knives should be sharpened and hidden from the animal, and that animals should not witness the slaughter of others. Even harmful creatures should not be killed using fire or in cruel ways, underscoring the importance of compassion in all dealings.

Ihsan in War

Even in war, Ihsan applies. The Prophet ﷺ forbade mutilation, killing of non-combatants, and inhumane treatment of prisoners, demonstrating that Islamic ethics uphold dignity and mercy in all circumstances.

Applying Ihsan to Trials and Daily Actions

Ihsan also governs how Muslims respond to life’s trials. While patience is essential, the highest level of Ihsan is gratitude, where believers recognize trials as opportunities to strengthen their relationship with Allah. Similarly, in daily actions—whether working, studying, or helping others—believers are urged to pursue excellence as an expression of faith.

Why Ihsan Matters

The Qur’an reminds us that the purpose of life is to strive for excellence: “He who created death and life to test you as to which of you is best in deed” (Surah Al-Mulk). In return, Allah promises Ihsan as a reward for those who live with Ihsan: “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman).

Conclusion: Strive for Excellence in All You Do

Living with Ihsan transforms mundane actions into acts of worship, brings beauty to relationships, and deepens one’s connection to Allah. Whether in Qur’anic recitation, ethical treatment of animals, or navigating trials, Ihsan serves as the standard for believers. Let us strive to embody this excellence and seek Allah’s ultimate reward: His mercy and eternal Ihsan in the Hereafter.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillahi rabbil alameen, salallahu wasallam wa baraka nabiyyin wa Muhammadin wa ala alihi wa sahbihi wa sallam taslimin kathiran amma ba’d. Welcome back to the classes we are studying right now from the chapter of “Faslun Fi Tahseen As-Sawt,” beautifying your voice when it comes to the recitation of the Qur’an. Imam Ibn Qudamah, rahimahullah ta’ala, when he finished the secrets of the Ibadat, came to the recitation of the Qur’an.

The Virtue and Etiquette of Qur’anic Recitation

We talked about the virtue of reciting the Qur’an itself and the etiquette of reciting the Qur’an. Now we are discussing together one of the specific etiquettes of the recitation of the Qur’an, and that is “Tahseen As-Sawt bil Qur’an,” beautifying your voice with the Qur’an. Let’s see that, insha’Allah ta’ala. Bismillah.

Beautifying the Voice in Qur’anic Recitation

Imam Ibn Qudamah, rahimahullah, says in section three, beautifying the voice with the Qur’an. It is recommended to recite in a beautiful voice, “Tahseen Al-Qira.” If one does not have a fine voice, “Hassan As-Sawt,” he should beautify it as much as he can. As for reading with modulated sounds, the predecessors used to dislike it.

Alhamdulillah rabbil alameen, wa salallahu wa sallam wa baraka nabiyyin Muhammadin wa ba’d. So the ayat, rahimahullah, begin by saying, “wa istahabu tahseen al-qira,” it is recommended that you recite with a beautiful voice. Then he mentions something as a disclaimer here: If one does not have a fine voice, then he should beautify it as much as possible. What does that mean? That means a beautiful voice is one of two things: whether it is a gift from Allah subhanahu wa ta’ala or a skill that you can acquire.

Some people, Allah subhanahu wa ta’ala made it very natural for them to have beautiful voices. Those are blessed; it’s a gift from Allah azza wa jal. Some of the Sahabah, radiallahu anhum, were known for that. One of them was Abu Musa al-Ash’ari, radiallahu anhu wa rida. One night, the Prophet salallahu alaihi wa sallam was passing by, and he overheard Abu Musa al-Ash’ari in his home. The Prophet salallahu alaihi wa sallam was captivated by his beautiful voice. The next day, when he met him, he said, “If you had seen me last night listening to your recitation of the Qur’an…” Abu Musa al-Ash’ari was surprised and said, “Ya Rasulallah, wallahi, if I had known you were listening to me, I would have made it even more beautiful.”

Imagine this: If his casual recitation mesmerized the Prophet salallahu alaihi wa sallam, think about how it would sound if he made an extra effort to beautify it. Now, if you don’t have a naturally beautiful voice, what can you do? Some people say, “I have a deep voice,” or “I have a very sharp voice.” What can be done in this case? What would help you beautify your recitation of the Qur’an? The answer is Tajweed. If you learn the Tajweed of Qur’an, the ahkam of Tajweed, and the makharij of al-huroof (the articulation points of the Arabic letters), that alone will make your voice melodious, regardless of whether you have a naturally beautiful voice or not.

I’ve seen people whose voices are not naturally good. In fact, they are far from it. But they made an effort, learned Tajweed, perfected the makharij al-huroof, and now they teach people Qur’an. It’s not that their voice became perfect, but their recitation with Tajweed makes their recitation beautiful.

Reflecting on the Qur’an

In a hadith of the Prophet salallahu alaihi wa sallam mentioned in Sahih al-Bukhari and Muslim, the Prophet salallahu alaihi wa sallam said, “Allah has never listened to anything as He listens to a prophet with a beautiful voice who recites the Qur’an.” The meaning here is not that Allah “listens” in a human way but that Allah appreciates it.

If you have a Qur’an at home, keep using it. The reciter of the Qur’an should contemplate Allah’s kindness to His creation by letting the meanings of His speech reach their understanding. They must know that what they are reading is not the speech of men and should envision the greatness of the speaker. Let them contemplate His words, for contemplation is the main purpose of reading the Qur’an. If that cannot be achieved except by repeating a verse, let them repeat it.

For example, the Prophet salallahu alaihi wa sallam once stood a whole night repeating the verse: “If You punish them, indeed they are Your servants.” He kept repeating it, reflecting on its meaning. Imagine reflecting on this verse over and over, allowing it to touch your heart deeply.

The same has been said about others. Tamim al-Dari, radiallahu anhu, once stood in prayer repeating the verse: “Do those who commit evils think we will make them like those who have believed and done righteous deeds?”

Not everyone will reflect on every verse the same way. Some verses will strike a chord with you, while others might not. Reflect on the verses that move your heart. Repeat them.

Contemplation and Action

When the Qur’an describes the wrongdoers or the punishment awaiting them, make yourself fear the consequences of disobedience. Don’t view the stories of the Qur’an as mere entertainment. These stories are lessons. Reflect on the message and ask yourself, “What action does this require from me?”

Reflection on the Qur’an is not just about understanding the words. It’s about internalizing the message and acting on it. If a single verse stops you in your tracks and makes you change your behavior, that’s more valuable than reciting an entire chapter without understanding it.

When you recite verses about Allah’s greatness, pause and reflect. When you read about creation, ponder its majesty and what it reveals about Allah’s power. The Qur’an is an invitation to reflect, not just recite.

However, don’t misinterpret the Qur’an. Reflection (tafakkur and tadabbur) must stay within the boundaries of correct understanding. Interpretation requires knowledge, but reflection is personal and meant to inspire action.

Obstacles to Understanding the Qur’an

If sins, pride, or whims dominate your heart, they act like rust on a mirror, preventing you from understanding the Qur’an. Remove these obstacles to polish your heart so it can reflect the meanings of the Qur’an clearly.

Approaching the Qur’an with Humility

When you read the Qur’an, think of it as a personal letter from Allah to you. Approach it with humility and a sense of urgency to act on its commands. Recite it as though it is addressing you directly. Reflect deeply, repeat verses that resonate with you, and strive to align your actions with its teachings.

Ihsan (Excellence) in All Actions

The Prophet ﷺ emphasized the importance of Ihsan (excellence) in all actions, as shown in his guidance on the treatment of animals and other living beings. He said, “Allah has made Ihsan obligatory in all things. So when you kill, kill with Ihsan, and when you slaughter, slaughter with Ihsan. Let one of you sharpen his knife and spare suffering to the animal.”

Ihsan in War

This principle applies to everything, even in matters of war. The Prophet ﷺ prohibited mutilation and emphasized the humane treatment of prisoners and combatants. He once saw a woman who had been killed in battle and said, “Who killed this woman? She was not fighting.” He expressed his disapproval of such actions.

The Incident of the Tribe of Urayna

In another instance, a group of people from the tribe of Urayna came to Madinah and fell ill due to its climate. The Prophet ﷺ instructed them to go to the area where the camels of Zakah were kept, drink from their milk and urine, and recover. However, after regaining their health, they attacked the camel herders, killed them, and stole the camels. When they were caught, the punishment they received matched the heinous crimes they had committed. This incident demonstrates the gravity of their actions and serves as a deterrent for others.

Prohibition of Punishment by Fire

The Prophet ﷺ also prohibited the use of fire as a method of punishment. In an earlier instance, he had permitted it, but later abrogated this, saying, “No one punishes with fire except Allah.”

Ethical Treatment of Animals

Even in dealing with harmful creatures, Ihsan must be observed. The Prophet ﷺ discouraged the use of fire to kill insects or vermin. For example, burning a scorpion was considered a form of mutilation. He also prohibited using live animals as target practice, saying, “Do not take a living creature as a target.”

When slaughtering animals, the Prophet ﷺ taught that the process should be done with the utmost care and compassion. He instructed that the knife be sharpened and hidden from the animal to reduce its stress. The animal should not see another being slaughtered, and the cut should be swift and clean to minimize suffering. He even addressed the treatment of young animals, ensuring that they were not separated from their mothers prematurely.

Conclusion: Striving for Ihsan

These teachings of Ihsan extend beyond acts of worship and into every aspect of life, including interactions with others, personal conduct, and even mundane activities. Ihsan is not merely about outward actions but also reflects the state of one’s heart and intentions. For example, in times of hardship, one can display different levels of response: impatience and displeasure, patience, acceptance, and ultimately gratitude. The highest level is gratitude, where one recognizes that even trials are an opportunity for closeness to Allah.

The Qur’an reminds us of the significance of Ihsan, saying, “He who created death and life to test you as to which of you is best in deed” (Surah Al-Mulk). This highlights that our purpose in life is to strive for excellence in all that we do. In return, Allah rewards those who act with Ihsan, as He says, “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman).

As Muslims, we should strive to embody Ihsan in every facet of our lives, from our worship to our dealings with others, and even in how we interact with the world around us. May Allah grant us the ability to act with Ihsan in all our affairs and reward us with His Ihsan in both this world and the Hereafter. Ameen.

Q&A

• What is Ihsan in Islam?
  • Answer: Ihsan refers to excellence or perfection in all aspects of life, including worship, personal conduct, and interactions with others.
• How can one beautify their Qur’anic recitation?
  • Answer: By learning Tajweed, practicing correct pronunciation and articulation (makharij al-huroof), and striving to improve the melody of their voice.
• What did the Prophet ﷺ say about the importance of beautifying one’s voice during recitation?
  • Answer: He said that Allah appreciates the recitation of a prophet or person with a beautiful voice and emphasized striving to enhance one’s recitation.
• What is the difference between Tafakkur and Tadabbur in relation to the Qur’an?
  • Answer: Tafakkur is reflecting deeply on the meanings of the verses, while Tadabbur involves contemplating their application in daily life and taking action.
• What are the levels of response to trials according to Islamic teachings?
  • Answer: Displeasure (failing the test), patience (remaining silent while internally dissatisfied), acceptance (being at peace with Allah’s decree), and gratitude (thanking Allah for the trial as an opportunity to grow closer to Him).
• What guidance did the Prophet ﷺ give regarding ethical slaughter of animals?
  • Answer: Sharpen the knife, conceal it from the animal, ensure the cut is swift and clean, and avoid letting animals witness the slaughter of others.
• What is the ruling on using fire to kill animals or insects?
  • Answer: The Prophet ﷺ prohibited using fire as a means of punishment, stating that only Allah punishes with fire.
• What is the significance of Ihsan in war?
  • Answer: The Prophet ﷺ prohibited mutilation, killing of non-combatants, and inhumane treatment, emphasizing dignity and mercy even in conflict.
• How does the Qur’an describe the purpose of life in relation to Ihsan?
  • Answer: The Qur’an states that Allah created life and death to test who among us is best in deeds (Surah Al-Mulk).
• What does the Qur’an say about the reward for those who live with Ihsan?
  • Answer: The Qur’an affirms, “Is the reward for Ihsan anything but Ihsan?” (Surah Ar-Rahman), implying excellence is rewarded with excellence in the Hereafter.
• How does reflecting on the Qur’an help a believer?
  • Answer: It deepens their understanding, inspires action, and strengthens their relationship with Allah.
• What did the Prophet ﷺ say about treating animals with Ihsan?
  • Answer: He instructed that animals should be treated with compassion, including during slaughter, and forbade using them as targets or tools for entertainment.
• What does the Qur’an encourage regarding personal conduct and Ihsan?
  • Answer: To act with sincerity and excellence in every action, striving to reflect the teachings of Islam in daily life.
• What did the Prophet ﷺ say about using Ihsan in all actions?
  • Answer: He declared, “Allah has made Ihsan obligatory in all things,” urging believers to seek excellence in worship, work, and relationships.
• What role does humility play in reflecting on the Qur’an?
  • Answer: Humility allows one to approach Allah’s words as a personal guide, inspiring a deeper connection and greater application in life.

The post Study Classical Texts the Traditional Way | Session 27 appeared first on MuslimMatters.org.

• Summary Transcript: ~36 minutes
• Full Transcript: ~3 minutes

Learning Objectives

• Understand the proper etiquette and recommended practices for Quran recitation, including maintaining ritual purity and observing respectful conduct.
• Recognize the importance of quality over quantity in Quran recitation, emphasizing reflection and deliberate pacing.
• Identify practical strategies for managing anger as taught by the Prophet (peace be upon him), such as seeking refuge in Allah, changing posture, and performing wudu.
• Differentiate between the levels of forgiveness in Islam: suppressing anger, forgiving and forgetting, and responding with kindness.
• Explore the spiritual and practical benefits of controlling anger, including its impact on relationships, personal well-being, and earning Allah’s rewards.
• Analyze historical examples, such as the story of Jabal ibn Al-Ayham, to understand the dangers of uncontrolled anger.
• Appreciate the balance between Quranic engagement and other acts of worship, as well as fulfilling personal and familial responsibilities.
• Learn the prophetic dua for speaking truthfully in both states of anger and contentment.
• Develop actionable steps to incorporate these teachings into daily life for improved character and spiritual growth.

Class Summary

Introduction
Islam provides comprehensive guidance on how to approach the Quran and manage emotions like anger. Proper etiquette in recitation deepens our connection to Allah’s words, while controlling anger is essential for maintaining good character and relationships. This post explores these profound teachings based on classical Islamic texts and prophetic advice.

The Etiquette of Quran Recitation

1. Purity and Focus

• Maintain Ritual Purity: It is highly recommended to be in a state of wudu while reciting the Quran, though it is not obligatory.
• Adopt Proper Conduct: Sit humbly, avoid postures like reclining or sitting cross-legged unless necessary, and face the qibla for added reverence.
• Stay Focused: Avoid distractions while reciting. Lower your gaze as if in prayer and concentrate on the mushaf or the verses you’ve memorized.

2. Quality Over Quantity

• Recite Slowly and Deliberately: Follow Allah’s command to recite the Quran with tartil (measured tones). Focus on understanding and reflecting on its meanings.
• Balance Reflection and Completion: Deeply contemplating a few chapters, like Surah Al-Baqarah and Al-Imran, may hold more reward than hastily completing the Quran.
• Tailor Your Routine: While some predecessors completed the Quran daily, the Prophet (peace be upon him) advised finishing it no faster than once every three days.

Managing Anger: Islamic Guidance

1. The Importance of Anger Control

The Prophet (peace be upon him) repeatedly emphasized, “Do not become angry,” as anger can lead to many evils, including broken relationships and poor decision-making. Controlling anger reflects inner strength and good character.

2. Practical Steps to Manage Anger

• Seek Refuge in Allah: Say, “A’udhu billahi min ash-shaytan ir-rajim” (I seek refuge in Allah from the cursed Satan).
• Change Your Posture: Sit down if standing, or lie down if sitting, to reduce the intensity of anger.
• Remain Silent: Avoid speaking when angry to prevent harmful words.
• Make Wudu: Cool down by performing ablution, which extinguishes the “fire” of anger.

3. Levels of Forgiveness

• Suppress Anger: Refrain from acting on your anger.
• Forgive and Forget: Remove grudges and move on with sincerity.
• Respond with Kindness: Go beyond forgiveness by treating the offender with generosity and goodwill (ihsan).

4. Rewards for Controlling Anger

The Prophet (peace be upon him) promised that those who suppress their anger despite having the power to act will be honored by Allah on the Day of Judgment.

Lessons from History: The Dangers of Uncontrolled Anger

Uncontrolled anger can have dire consequences, as seen in the story of Jabal ibn Al-Ayham, a Christian king who accepted Islam but renounced it after an incident during Hajj. His inability to control his temper led to a lifetime of regret and spiritual loss.

Conclusion

The teachings on Quran recitation and anger management emphasize humility, discipline, and self-restraint. By observing proper conduct with Allah’s words and controlling our emotions, we cultivate good character and strengthen our connection to the Divine. May Allah grant us the ability to implement these beautiful teachings in our lives. Ameen.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuh.
Alhamdulillah rabbil alameen, wa salatu wa salamu ala Rasulillahi sallallahu alayhi wa sallam, wa ala alihi wa sahbihi ajma’in. Thumma amma ba’d. Welcome to our Ta’seel class, where we will be discussing the etiquettes of reciting the Quran as outlined in Mukhtasar Minhaj al-Qasidin by Imam Ibn Qudama, rahimahullah.

Adab al-Tilawa: The Etiquette of Quran Recitation

We begin with the section on Adab al-Tilawa, the etiquette of Quran recitation. Previously, we discussed the virtues of connecting with the Quran—how it becomes a companion for the believer in both this life and the hereafter. Today, we delve into the specific etiquettes that one should observe when reciting the Quran.

Purity and Conduct

The reciter of the Quran should be in a state of ritual purity (wudu) and observe proper conduct (adab). This includes reading with one’s head down, avoiding arrogant postures such as sitting cross-legged, reclining, or lounging carelessly. The Quran demands reverence, and the way we physically approach it reflects the respect we hold for the words of Allah.

Imam Ibn Qudama emphasizes the importance of tahara (purity) and proper etiquette when handling and reciting the Quran. While he doesn’t go into exhaustive detail here, other scholars have addressed these etiquettes extensively. For instance, Imam Nawawi’s At-Tibyan fi Adab Hamalat al-Quran lists detailed manners for those who recite, teach, or memorize the Quran. Proper etiquette signifies the reciter’s awareness of the sanctity of the Quran.

Is Wudu Required?

A key question arises: Is performing wudu obligatory when reciting the Quran? The answer is no—it is not obligatory—but it is highly recommended as an act of reverence. Even when it is not required, having wudu enhances the spiritual experience of engaging with the Quran.

Facing the Qibla and Humility

Other etiquettes include facing the qibla while reciting, dressing modestly, and maintaining humility. For example, while it is not mandatory for women to cover their heads when reciting the Quran outside of prayer, doing so is part of adab. Similarly, men may cover their heads as a sign of humility. These acts are not obligations but demonstrate a conscious effort to respect Allah’s words.

Another important aspect of adab is sitting in a manner that reflects humility. Imam Ibn Qudama discourages sitting cross-legged or reclining unless there is a physical need. Sitting in the tashahhud position—the posture used in prayer during the final sitting—is ideal, as it reflects attentiveness and respect.

Focus and Reflection

The Prophet (peace be upon him) taught us the value of concentration during Quranic recitation. Avoid glancing around, being distracted, or acting carelessly. If reciting from memory, maintain the posture and focus as if you were in salah. Hold the mushaf (physical Quran) and concentrate on the words to fully engage in the act of recitation.

Quality Over Quantity

Quality is prioritized over quantity in Quran recitation. The Quran itself commands, “Recite the Quran in slow, measured tones” (Surah Al-Muzzammil, 73:4). Rushing through the verses to complete a chapter quickly diminishes the impact of the Quran’s profound meanings. The goal is reflection, not speed.

Balancing Quran Recitation and Daily Life

How Often Should You Complete the Quran?

Some righteous predecessors completed the Quran daily, while others, including the Prophet (peace be upon him), advised completing it within a minimum of three days. Abdullah ibn Amr ibn Al-As was known to complete the Quran every day, but the Prophet told him, “Do it in one month.” When Abdullah insisted, the Prophet reduced the interval to seven days and eventually to three. Anything less than three days, the Prophet warned, risks losing the proper focus and understanding required for meaningful recitation.

The Importance of Reciting at Home

Reciting at home is also strongly encouraged. The Prophet (peace be upon him) said, “Do not make your homes like graveyards.” Let your home be a place of worship and Quran recitation, spreading its light to your family. If distractions at home prevent focus, reciting in the mosque is acceptable. However, dedicate at least some time to reciting the Quran at home to bring its blessings into your living space.

Managing Anger in Islam

Prophetic Advice on Anger

Now we turn to an equally important subject: managing anger. Anger is a powerful emotion, and if not controlled, it can lead to disastrous consequences. The Prophet (peace be upon him) was once asked by a man, “Advise me.” The Prophet replied, “Do not become angry.” The man repeated his request multiple times, but the Prophet consistently responded, “Do not become angry.”

This repetition underscores the significance of this advice. Anger, if left unchecked, opens the door to countless evils. Words spoken in anger can destroy relationships, and actions driven by anger can lead to regret, harm, or even sin. Controlling anger, on the other hand, is a hallmark of strong character.

Steps to Manage Anger

The Prophet (peace be upon him) provided practical steps for anger management:

• Seek refuge in Allah by saying, “A’udhu billahi min ash-shaytan ir-rajim” (I seek refuge in Allah from the cursed Shaytan).
• Change your posture. If you are standing, sit down. If you are sitting, lie down. This physical shift helps reduce the intensity of anger.
• Perform wudu (ablution) to cool the internal heat associated with anger. In severe cases, taking a full shower can also help.
• Remain silent. Avoid speaking when angry, as words spoken in rage often lead to regret.

The Virtue of Forgiveness

Three Levels of Forgiveness

Forgiveness is a powerful antidote to anger. The Quran praises those who suppress their anger (kadhmin al-ghaydh), forgive others (‘afuw), and go beyond by responding with kindness (ihsan). These three levels of forgiveness reflect increasing degrees of self-restraint and magnanimity. While suppressing anger prevents harm, forgiving and forgetting purifies the heart. Responding with kindness elevates the act to the highest level of virtue.

Strength in Self-Control

The Prophet (peace be upon him) said, “The strong person is not the one who overpowers others in wrestling but the one who controls themselves when angry.” This strength—mastering one’s emotions—is what distinguishes a person of noble character.

Lessons from History

The Danger of Uncontrolled Anger

The consequences of uncontrolled anger can be severe. A striking example is that of Jabal ibn Al-Ayham, a Christian king who accepted Islam during the time of Umar ibn Al-Khattab. During Hajj, a minor incident enraged him, leading to violent retaliation. When Umar sought justice, Jabal rejected the ruling, fled to his former life, and ultimately renounced Islam. His inability to control his anger had eternal consequences.

Channeling Anger Constructively

Controlling anger is not about suppressing emotion entirely—it is about channeling it constructively. When anger arises for the sake of Allah, such as witnessing an injustice or a violation of the deen, it should motivate positive action. However, personal anger stemming from ego or pride must be subdued.

Conclusion

In conclusion, the teachings of Quran recitation and anger management share a common theme: self-discipline and reverence. Whether it’s honoring the Quran or restraining anger, these practices cultivate a deeper connection to Allah and strengthen our character. May Allah guide us to embody these teachings in our daily lives. Ameen.

Q&A

• What is the recommended state for reciting the Quran?
  • Answer: It is recommended to be in a state of wudu (ritual purity).
• Why is it important to observe proper conduct while reciting the Quran?
  • Answer: Proper conduct shows respect for Allah’s words and enhances spiritual connection.
• What posture should one avoid while reciting the Quran?
  • Answer: Avoid sitting cross-legged, reclining, or adopting any posture that appears arrogant or careless.
• What is the preferred pace for Quran recitation?
  • Answer: Recite slowly and deliberately with tartil (measured tones).
• What is more valuable: completing the Quran quickly or reflecting on fewer verses?
  • Answer: Reflecting deeply on fewer verses is often more valuable than rushing to complete the Quran.
• How often did the Prophet (peace be upon him) advise completing the Quran?
  • Answer: The Prophet recommended completing the Quran no faster than once every three days.
• What are the Prophet’s key recommendations for managing anger?
  • Answers:
  • Seek refuge in Allah from Shaytan (A’udhu billahi min ash-shaytan ir-rajim).
  • Change your posture (e.g., sit if standing, lie down if sitting).
  • Stay silent to avoid saying harmful words.
  • Perform wudu to cool down.
• What is the highest level of forgiveness in Islam?
  • Answer: Responding to offenses with kindness and goodwill (ihsan).
• What did the Prophet say about those who suppress their anger?
  • Answer: Allah will honor them on the Day of Judgment with a special reward.
• What dangers can arise from uncontrolled anger?
  • Answer: Broken relationships, harm to oneself or others, and even spiritual loss, such as apostasy.
• What example from history illustrates the dangers of uncontrolled anger?
  • Answer: Jabal ibn Al-Ayham, a Christian king who renounced Islam after a dispute during Hajj.
• What are the three levels of forgiveness described in Islam?
  • Answers:
  • Suppressing anger (kadhm al-ghaydh).
  • Forgiving and forgetting (‘afuw).
  • Responding with kindness (ihsan).
• What is a prophetic dua related to managing anger?
  • Answer: “O Allah, I ask You to enable me to always speak the truth, whether I am angry or content.”
• Why is reciting the Quran at home encouraged?
  • Answer: To prevent homes from becoming spiritually barren and to spread the blessings of the Quran.
• What is the Prophet’s advice on balancing Quran recitation with daily life?
  • Answer: Recite the Quran in a way that does not hinder important tasks, harm physical health, or compromise understanding.

The post Study Classical Texts the Traditional Way | Session 26 appeared first on MuslimMatters.org.