Kids were slain, tortured and persecuted because of their Palestinian identity.

Israeli forces arrest “doctor of the poor,” health care activists in West Bank.

When life doesn’t go as planned, the lessons of Hudaybiyyah remind us to trust the wisdom of Allah, Al-Ḥakīm.

Allah Is Al-Ḥakīm

As human beings, one of the greatest challenges we face is trusting Allah’s wisdom when we cannot yet see the wisdom behind His decree. We often struggle to understand why events unfold as they do, particularly when circumstances seem contrary to our hopes and expectations. Yet Allah is Al-Ḥakīm — the One whose wisdom is perfect, whose decree is precise, and whose knowledge encompasses the past, the present, and what is yet to come. This reality is reflected throughout the Seerah, with the Treaty of Hudaybiyyah serving as one of the most compelling examples.

A Dream That Inspired Hope

Six years after the Hijrah, the Prophet ﷺ had a dream in which he and his followers entered Makkah to complete the ʿUmrah pilgrimage. Certain that this dream was a divine message from Allah, he shared the news with his Companions and arranged to travel to the Holy Sanctuary. Allah later revealed:

“Certainly has Allah shown to His Messenger the vision in truth: you will surely enter al-Masjid al-Ḥarām, if Allah wills, in safety, with your heads shaved or hair shortened, not fearing [anyone].”  (Qur’an 48:27)

For the Muslims, this journey was of profound significance. Years earlier, they had been forced to leave Makkah, abandoning their homes and families for the sake of Allah. Returning to their birthplace and the Kaʿbah filled them with hope and anticipation. The Prophet ﷺ, accompanied by approximately 1,400 of his Companions, entered the ritual state of iḥrām. Entering iḥrām with sacrificial animals demonstrated that their purpose was purely spiritual, and not military.

When Expectations Meet Reality

As the Muslims approached Makkah, they were looking forward to the opportunity to perform ʿUmrah. However, the Quraysh suddenly thwarted their hopes by denying them entry into the city. What started as a pilgrimage fueled by faith and optimism unexpectedly turned into uncertainty.

The Muslims made camp. As negotiations began and envoys were sent back and forth, the prospect of reaching Makkah became increasingly unlikely. Many of the Prophet’s companions felt a deep sense of disappointment; having left Madinah specifically to perform the Umrah, they now found their path blocked.

The atmosphere at Hudaybiyyah became significantly tense; as a result, the Prophet ﷺ dispatched ʿUthmān ibn ʿAffān to Makkah. He was tasked with negotiating with the Quraysh to reassure them that the Muslims had come exclusively for the pilgrimage and not for warfare. ʿUthmān was an ideal choice for this role because of his high standing and strong tribal connections within the Quraysh leadership.

Confusion and anxiety soon spread among the Muslims after reports circulated that ʿUthmān had been killed. As tensions mounted, it was difficult to imagine that these very events would become the prelude to one of the greatest victories in Islamic history.

Little did they know that Allah, Al-Ḥakīm, the All-Wise, was subtly guiding every unfolding event towards a reality the Muslims could not yet perceive.

The Treaty That Felt Like a Defeat

Ultimately, discussions between the Muslims and the Quraysh led to a peace treaty, later known as the Treaty of Hudaybiyyah. However, several conditions seemed very unfavourable. One of these conditions was that the Muslims had to return to Madinah without completing their ʿUmrah pilgrimage. Having travelled with the expectation of entering Makkah, many found the outcome difficult to accept.

Among those who struggled most was ʿUmar ibn al-Khaṭṭāb. Troubled by the terms of the treaty, he asked the Prophet ﷺ, “Are you not truly the Messenger of Allah?” The Prophet ﷺ replied, “Indeed, I am the Messenger of Allah, and I do not disobey Him, and He will never forsake me” (Ṣaḥīḥ al-Bukhārī).

At that moment, ʿUmar could see only the apparent setback before him, while the Prophet ﷺ remained steadfast in his trust in Allah. His questions reflected not a lack of faith, but the struggle of a sincere believer seeking to understand what had not yet become clear.

Years later, he recalled that day with deep regret, devoting himself to prayer, fasting, charity, and other acts of worship to seek Allah’s forgiveness. His response powerfully reminds us that sincere believers may, at times, struggle to understand Allah’s decree. Nevertheless, true faith involves being humble before Allah and trusting in His wisdom even when it is not immediately apparent.

Amid the sorrow, another remarkable lesson emerged. Seeing the Muslims consumed by distress and confusion, the Prophet ﷺ consulted his wife, Umm Salamah. She suggested that he lead by example, performing the rituals himself in silence. When the Prophet ﷺ acted on her counsel, the Companions promptly joined him in performing the rites.

Umm Salamah’s wisdom resolved a difficult moment at Hudaybiyyah. The incident reflects the Prophet ﷺ’s noble character. Despite being the recipient of divine revelation, he deeply valued consultation, actively sought the counsel of others, and embraced wisdom wherever Allah placed it.

A Clear Victory

As the Muslims returned to Madinah, many struggled to accept the outcome of Hudaybiyyah. Their entry into Makkah had been denied, the terms of the treaty seemed unfavourable, and the long-awaited ʿUmrah pilgrimage had been deferred.

It was during this very journey that Allah revealed:

“Indeed, We have granted you a clear victory.” (Qur’an 48:1)

The revelation dramatically reshaped the narrative of Hudaybiyyah. How could an event marked by disappointment be described as a clear victory? This was the wisdom of Al-Ḥakīm, unfolding in a manner the Muslims could not yet comprehend.

The treaty ushered in a period of peace that paved the way for Islam to grow. In the years that followed, more people entered the faith than ever before.

Spiritual Insights for Muslims Today

Hudaybiyyah offers many timeless lessons for Muslims navigating uncertainty, disappointment, and delay. Among the most prominent are the following:

1. We Judge by the Present; Yet Allah Sees the Future

Many of us have experienced situations that initially seemed disappointing, only to realise later that Allah had placed goodness within them. The Companions could see only the disappointment of Hudaybiyyah. They had set out hoping to enter Makkah and complete their pilgrimage, yet found themselves returning home without fulfilling the purpose for which they had travelled. Allah, however, saw the victories that would unfold through the treaty. We all experience moments when life unfolds differently from what we had hoped. We may desperately want a particular job, hope for a certain opportunity, or make plans that seem entirely right to us, only for the door to remain closed.

Hudaybiyyah reminds us that we often evaluate events according to what we have lost, whereas Allah’s wisdom encompasses what those very events may yet bring about.

2. Faith Requires Obedience Before Understanding

The Treaty of Hudaybiyyah demonstrates the Companions’ profound love for the Prophet ﷺ and their commitment to Islam. Despite their dashed hopes, they followed his example, shaving their heads and completing the rites, trusting his judgement even when the wisdom of the treaty was not yet clear. There are times when we know what Allah requires of us, yet we struggle to see the wisdom behind it. Whether it is maintaining family ties after being hurt, persevering in prayer during hardship, or remaining patient when a duʿāʾ seems unanswered, as Muslims, we are called to trust Allah before we fully understand His decree.

Hudaybiyyah reminds us that obedience often precedes understanding.

3. The Perfection of Allah’s Wisdom

The reaction of ʿUmar ibn al-Khaṭṭāb at Hudaybiyyah is a powerful reminder of the perfection of Allah’s wisdom and the constraints of human judgment. ʿUmar was not an ordinary believer; he was among the greatest of the Companions. The Prophet ﷺ praised his insight and virtues, and even said that if there were to be a prophet after him, it would have been ʿUmar. Yet despite his sincerity, wisdom, and faith, he struggled to comprehend the wisdom behind the treaty.

How often do we become convinced that a particular outcome is best for us, only to discover later that our perspective was incomplete? We may think that a particular opportunity, relationship, or plan will bring us happiness, yet Allah knows what we do not know. The example of ʿUmar reminds us that even the most sincere and insightful believers are limited in their wisdom, whereas Allah’s wisdom is perfect and all-encompassing.

If ʿUmar could not fully perceive Allah’s wisdom in that moment, how much more limited is our own understanding? Hudaybiyyah reminds us to approach Allah’s decree with humility, accepting that His wisdom is perfect and transcends our knowledge.

4. Women’s Contributions to the Prophetic Community

The role of Umm Salamah at Hudaybiyyah reminds us that women were active contributors to the Prophetic community and that the flourishing of the early Muslim community was shaped by the efforts of both men and women. Her wisdom helped guide the Muslims through a moment of profound difficulty and uncertainty.

How often do we benefit from the advice of a parent, friend, or teacher after initially overlooking their perspective? Umm Salamah’s role at Hudaybiyyah reminds us of the importance of listening to wise counsel and recognising the value that others can bring to our lives and communities.

The incident also reflects the esteem and high regard in which the Prophet ﷺ held women. Despite being the recipient of divine revelation, he sought and accepted Umm Salamah’s counsel, appreciating the wisdom of her advice. Hudaybiyyah also reminds us that insight and sound judgment are qualities that Allah bestows upon whomever He wills.

5. Allah’s Wisdom Often Becomes Clear Only with Time

The hidden virtues of Hudaybiyyah were not immediately apparent to the Companions. Only with the passing of time did they witness the peace, growth, and victories that flowed from the treaty. The incident reminds us to be cautious about judging Allah’s decree too quickly, for some of His greatest blessings only become apparent in hindsight. How often do we look back on a difficult period in our lives and become aware of blessings that we were unable to see at the time?

Conclusion

The incident at Hudaybiyyah stands as one of the clearest manifestations of Allah as Al-Ḥakīm, the All-Wise. What appeared to many of the Companions as a setback was, in reality, the beginning of one of the greatest victories in Islamic history.

The Companions saw the delay; Allah saw the victory.

They saw the obstacle; Allah saw the opening.

And they saw what was before them, while Al-Ḥakīm saw what was yet to come.

And therein lies a timeless lesson for every believer living through the uncertainties of life: trust in the wisdom of Al-Ḥakīm, even when it has not yet become clear.

Related:

Reconstructing Our Understanding of the Sīrah

Prophetic Guidance For An Exemplary Ramadan

The post Trusting Allah: Lessons from Hudaybiyyah appeared first on MuslimMatters.org.

Where do you watch a World Cup match in Nuseirat with just 10 minutes of electricity a day?

Unmarried man and woman whipped 21 times each because they had violated province’s version of Islamic law

A young couple in Indonesia’s conservative Aceh province have been publicly caned after a Sharia court convicted them of violating Islamic law by kissing during a TikTok livestream.

The court ordered the couple, a 22-year-old man and a 25-year-old woman, to be whipped with a rattan cane 21 times each for kissing without being married. At least 100 people witnessed the caning, carried out by a group of people wearing robes and hoods on a stage in Bustanussalatin City Park in Banda Aceh.

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Katharina von Schnurbein smears organizers of Rome Pride.

My name is Ahmad, but, thanks to Aunt Samah, people call me Johnny.

Does anyone seriously think this kind of amplification is harmless?

Elon Musk has long described himself as a “centrist”. He likes to pretend that he hasn’t changed his views; it’s the Democrats who have lurched to the left. He’s merely a free speech advocate; a self-styled “moderate” resisting the excesses of the “woke mind virus”.

But when you pay attention to his actual digital footprint – the tweets, the retweets, the algorithmic amplification – a very different, much darker picture emerges. The world’s richest person clearly isn’t interested in cultivating a neutral marketplace of ideas; rather, he has turned Twitter/X into a platform where far-right and racist content is repeatedly rewarded and amplified.

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Strong marriages are built on more than tawakkul – they’re built on honest conversations about money.

When Expectations Collide

Khadija, a 26 year old woman living in New York, has been searching for a marriage partner for a few years now and finally met someone she thought could marry. Her courtship with Khalid went really well for a month. She adored the fact that he was quite an ambitious man focused on serving the community with most of his free time.

Her own work as a teacher was a modest one, but she lived with her father so her own expenses were almost nothing, affording her a comfortable lifestyle. As they got closer to the marriage date, both of them began to realise that there were major differences in the way they were approaching life itself when they began to discuss the wedding ceremony.

She wanted to have the Nikah at the mosque, with a grand reception in a rented garden afterward.

He, on the other hand,  wanted something more modest, with a reception at his house with a total of 45 guests, as he preferred to spend the money on a down payment for a new house, which was not something he had consulted her about.

Neither person was acting in bad faith. The relationship ended because they had never taken the time to understand each other’s expectations. The disagreements were short but impactful and the two of them decided sorrowfully to end the courtship and what could potentially have been a wonderful marriage for the two of them.

The above is one among the many different stories that make up the Muslim marriage crisis that is swiftly proliferating the Ummah (especially in the West).  Many Muslim leaders, counselors, and researchers have expressed concern that divorce has become increasingly common among American Muslims (although comprehensive national data remain limited).

The reasons for this are many and cannot be limited to one issue alone. But what we do know is that money is among the biggest factors that lead to relationship/courtship breakdown.

Financial Incompatibilities and the Marriage Crisis

While statistics on this issue are difficult to come by,  estimates suggest that financial problems contribute to roughly 20–40% of divorces in the United States, making money one of the leading sources of marital conflict.  Estimates for the UK hover around the 30% mark.

To be clear, this is not due to the main earner of the house earning insufficiently (though that certainly contributes). Rather, it stems from a lack of communication around money in a relationship context that many of us are guilty of doing.

This is both an individual and a societal issue that we face. Many Muslim-majority cultures (South Asian, Arab etc.) are not fully comfortable with speaking about money (barring certain exceptions). This leads to people often avoiding this conversation (consciously or not) within their own marital contexts too. The justification at times that is given (especially by the God-conscious) is that marriage comes with its own Rizq and that we should have tawakkul regarding money matters.

However, while Tawakkul is an important attitude to have, it is not enough if it’s not supplemented by other steps. Tawakkul in Islam has never meant abandoning planning or difficult conversations. The Prophet ﷺ tied trust in Allah to taking the appropriate steps toward success. And no, this does not mean just working harder/smarter (which is also important).

Communicating Expectations

The most significant issue here is communication between the spouses. Aspiring couples should discuss finances at various stages of their courtship. They should begin with broader discussions about principles and values. As they move toward marriage, they should discuss their specific circumstances, expectations, and plans for the nikah and their first year together. Even after marriage, they should continue reviewing their financial situation and expectations regularly.

The details of this are something we discuss in a pre-Nikah guide that we at AML Finance developed.

These discussions are paramount to setting up a healthy marriage because of a key principle that many of us are often not taught: strong and collaborative marriages are built to last when couples can have hard conversations with each other.

Let’s say that again: marriages become strong when couples are not afraid to have honest and frank conversations about difficult subjects.

Struggling With Guilt and Shame

Conversations about money often trigger and bring out emotions such as guilt, shame and fear. Men especially struggle with not feeling adequate and having it all together (due to our expected role as providers) and are often coasting through marriages with their wives not understanding the financial health of their household.

The illusion of comfort and safety only breaks when circumstances change (sudden financial expenses like a new car, medical expenses etc.). This inevitably brings about much negativity and causes the couple to fight and lose trust in the other.

Our own parents are not always able to teach us how to have these conversations. Many of our parents entered marriage under very different economic and social circumstances. As a result, they may not have had to navigate some of the financial realities younger Muslim couples face today.

Issues like the rise of women working, higher levels of integration among younger generations in the West, a cost of living crisis and smaller families, among many others, are new and not something they know how to deal with easily, despite these having an impact on our financial stories.

Our Work and Introducing the Series

At AML Finance, we help people understand their financial backgrounds and navigate financial conversations during the courtship period. Through workshops and training—primarily in the UK—we work with couples from a variety of backgrounds. While our focus is on serving the Muslim community, we believe these principles can benefit families more broadly.

This article is the first in a series exploring the intersection of money and marriage. Future articles will address topics such as personal financial stories, the expectations men and women bring into marriage, modern realities like dual-income households and government-registered versus nikah marriages, and the often-overlooked issue of financial abuse.

Our hope is to encourage healthier conversations around money, helping couples protect their marriages from the whispers of Shaytaan and build stronger relationships rooted in trust, communication, and mutual understanding.

Related:

3 Urgent Financial Questions to Ask A Potential Spouse

Meaningful Money: How Financial Literacy Amplifies Your Giving

The post When Tawakkul Isn’t Enough: Why Financial Silence Hurts Marriages appeared first on MuslimMatters.org.

The royal commission into antisemitism and social cohesion is hearing evidence about hateful speech in the online environment

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Vile, threatening abuse is being levelled at witnesses to the antisemitism royal commission, the inquiry has heard, while a Labor MP has said attacks on his partner were heightened because they were stacked with misogyny.

Meanwhile, data analysis has shown how quickly factual reports are transformed into conspiracy theories online, and that while there was a spike in antisemitism after the Bondi terror attack, there was a “huge spike” in anti-Muslim hate.

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Exclusive: Activist tells of his life as one of India’s most prominent political prisoners and his opposition to the government of Narendra Modi

Prison is hardest at sunset. As the thousands of prisoners incarcerated in Delhi’s most infamous jail are cast out of their cells and forced into the dank yard until darkness falls, prisoner number 626714 feels the punishing dread begin to rise.

Yet the inmate – better known as Umar Khalid – was recently moved to discover that another political prisoner, exiled at a camp thousands of miles from India, wrote of the very same feeling more than 150 years ago.

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One of the greatest challenges facing Muslim students today is not a new challenge. It is an ancient struggle that has existed since the beginning of humanity. However, what makes it uniquely difficult in our age is that temptation no longer waits for us to seek it out. It actively seeks us.

We live in a world saturated with images. Every screen, every advertisement, every social media feed, every streaming platform, and every public space competes for our attention. We are constantly being invited to look, stare, admire, desire, and consume. Modern society has transformed the human gaze into a commodity. The eyes have become gateways through which entire industries profit. For a Muslim trying to hold on to faith, modesty, and God-consciousness, this creates a unique challenge.

As believers, it is essential that we hold firmly to our beliefs, values, morals, ethics, and principles. We should never feel shy, embarrassed, apologetic, or hesitant about any teaching of Islam. Allah ﷻ, the Lord, Creator, Sustainer, and Provider of the heavens and the earth, has gifted us the most perfect way of life through revelation. The Quran and the teachings of the Prophet ﷺ provide guidance that transcends time, culture, and social trends.

We do not measure morality according to popular opinion. We do not determine right and wrong based on what society accepts or normalizes. We measure everything against Divine Guidance. Even when an entire society embraces something that revelation identifies as harmful, immodest, or immoral, the believer remains firm. The believer understands that truth is not determined by numbers, trends, or cultural acceptance.

Among the areas where this principle is especially important is our interaction with the opposite gender.

Islam Recognizes Human Nature

Islam is a religion grounded in reality. It recognizes that attraction between men and women is natural. It is one of the most powerful instincts Allah has placed within human beings. Islam does not deny this attraction, nor does it demand that we pretend it does not exist.

At the same time, Islam does not leave these desires unrestricted. Rather, it teaches us how to regulate them. Islam guides us toward creating an upright, ethical, God-conscious, and chaste society. It provides practical guidelines that help preserve individual dignity and collective morality. These guidelines are not intended to make life difficult. They are intended to protect us.

One of the most important of these guidelines is the command to lower the gaze. Allah ﷻ says in Sūrah al-Nūr:

“Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Surely Allah is All-Aware of what they do.” [Surah An-Nur; 24:30]

This remarkable verse contains two commands and an entire philosophy of moral conduct. 

First, Allah commands believing men to lower their gaze. Second, He commands them to guard their chastity. The sequence is significant. Allah ﷻ begins with the eyes before mentioning the private parts because major sins often begin with seemingly insignificant actions. The road to sin rarely starts with the sin itself. It starts with a glance.

The First Step Toward Temptation

The Quran teaches us that moral failure often begins long before the actual act. An illicit relationship does not begin with physical contact. It begins with a look. A forbidden attachment begins with a look. An inappropriate fantasy begins with a look. A spiritual disease often enters through the eyes before it settles in the heart.

This is one of the reasons why Allah ﷻ says elsewhere: “Do not even go near zina.” [Surah Al-Isra; 17:32] Notice that Allah ﷻ does not merely prohibit zina itself. He prohibits approaching it. Anything that serves as a pathway toward it becomes dangerous, and the gaze is often the first step.

The Prophet ﷺ emphasized this reality when he said: “Indeed, the glance is one of the poisoned arrows of Satan. Whoever abandons it out of fear of Me, I will replace it with a faith whose sweetness he will find in his heart.” This is one of the most profound descriptions of the spiritual impact of the gaze. A poisoned arrow does not immediately destroy a person. It enters quietly and then spreads. Likewise, a lustful glance may seem insignificant, but its effects penetrate the heart, influence thoughts, and alter spiritual perception.

The reward for resisting it is equally profound. Allah ﷻ replaces that sacrifice with the sweetness of faith. A person experiences tranquility, contentment, and spiritual satisfaction that cannot be purchased and cannot be replicated through worldly pleasures.

The First Glance and the Second Glance

Islam is realistic. Allah ﷻ does not burden us with what is beyond our ability. The Prophet ﷺ explained that an accidental glance is excused. He ﷺ said: “Do not let one glance follow another. The first is for you, but the second is against you.” Similarly, when Jarīr ibn ʿAbdullāh asked about an unexpected glance, the Prophet ﷺ instructed him to turn his eyes away. This distinction is important. No one can completely avoid seeing something inappropriate in today’s world. A person walking across campus, sitting in a lecture hall, or riding public transportation will inevitably encounter situations they did not seek out. The issue is not the first glance. The issue is the second glance, the lingering glance, and the intentional glance. The glance that feeds desire rather than suppresses it, and that is where the struggle begins.

Lowering the Gaze Is Not Just About Looking

Many people reduce lowering the gaze to a simple physical action. In reality, it is much deeper. Lowering the gaze is an act of spiritual discipline and an exercise in self-control. It is a declaration that the believer refuses to be controlled by every impulse and desire. The Prophet ﷺ even included lowering the gaze among a collection of actions that guarantee Paradise. Abū Umāmah narrates that the Messenger of Allah ﷺ said: “Guarantee me six things, and I will guarantee you Paradise: speak truthfully, fulfill trusts, keep your promises, lower your gaze, restrain your hands, and guard your chastity.”

Notice how lowering the gaze appears alongside honesty, trustworthiness, and fulfilling promises. This teaches us that controlling our eyes is not a minor matter. It is part of moral excellence, spiritual integrity, and part of the path to Paradise.

The Spiritual Harms of Unrestrained Looking

The scholars of the past paid close attention to the effects of the gaze. Among the most insightful discussions is that of Ibn al-Qayyim رحمه الله, who outlines numerous spiritual harms resulting from lustful glances. He explains that such glances:

• Constitute an act of disobedience.
• Allow the poisoned arrows of Satan to penetrate the heart.
• Bring darkness to the heart.
• Create distance between the servant and Allah ﷻ.
• Weaken faith.
• Deprive a person of spiritual insight and wisdom.
• Erode willpower and self-respect.
• Open doors for Satanic influence.
• Allow lustful thoughts to dominate the mind.
• Remove the protective barrier between the heart and temptation.

These consequences may not be immediately visible, but over time they accumulate. Many people wonder why they struggle to concentrate in prayer, why the Quran feels less impactful, why spiritual motivation declines, and why sins become easier. Sometimes the answer lies in what they allow their eyes to consume.

“That Is Purer for Them”

After commanding believers to lower their gaze and guard their chastity, Allah ﷻ tells us the wisdom behind these commands: “That is purer for them.” It is purer for the heart, the soul, the mind, one’s character, one’s relationships, and one’s faith. The command is not meant to deprive us. Rather, it is meant to elevate us.

The scholars often mentioned that whoever guards their eyes is gifted a special light in their heart and understanding. Conversely, whoever allows their gaze to wander carelessly often finds confusion, distraction, and spiritual darkness. The eyes and the heart are deeply connected. What enters through the eyes eventually settles in the heart.

Campus Life and the Struggle of the Gaze

For Muslim university students, this struggle is particularly challenging. College campuses are often environments where modesty is not prioritized. Students interact constantly in classrooms, libraries, cafeterias, residence halls, student organizations, and social events.

In addition to the physical environment, students carry entire digital worlds in their pockets. Temptation is no longer limited to public spaces. It follows us into our dorm rooms, bedrooms, and private moments through our phones. This reality makes lowering the gaze one of the most important acts of worship for Muslim students today.

This is not because students are uniquely weak. But because the challenge is uniquely intense. The Prophet ﷺ said: “I have not left behind me a trial more harmful for men than women.” [Bukhari & Muslim] If this was true fourteen centuries ago, then the challenge is undoubtedly greater in a hyper-sexualized culture where temptation is constantly marketed and normalized.

Practical Steps for Lowering the Gaze on Campus

The command to lower the gaze is easy to understand but difficult to practice. Like every act of worship, it requires effort, planning, and consistency. Here are several practical strategies for Muslim students:

1. Begin Every Morning With Intention – Before leaving for class, remind yourself that lowering your gaze is an act of worship. You are not merely avoiding temptation, but you are obeying Allah ﷻ. When an action becomes worship, perseverance becomes easier.
2. Control Your Digital Environment – Many students struggle more online than they do in person. Unfollow accounts that regularly post immodest content. Use content filters when necessary. Reduce mindless scrolling. Guarding your gaze begins with guarding your feed.
3. Master the Art of the Quick Redirect – You will inevitably encounter situations where your eyes fall upon something inappropriate. Train yourself to look away immediately. The goal is not perfection. The goal is response. The faster the redirect, the easier the struggle becomes.
4. Stay Busy With Purpose – An idle mind often becomes a vulnerable mind. Fill your schedule with meaningful pursuits: classes, Quran, exercise, volunteering, campus organizations, study circles, and beneficial friendships. Purpose weakens temptation.
5. Walk With Awareness – Many students move through campus completely absorbed in their surroundings. Develop a sense of intentionality. Know where you are going. Walk with purpose. Avoid aimless wandering.
6. Keep Righteous Company – Friends influence standards. If your social circle normalizes inappropriate conversations, objectification, or immodesty, lowering the gaze becomes much harder. Choose companions who remind you of Allah ﷻ.
7. Strengthen Your Connection With the Quran – The Quran purifies the heart. A purified heart naturally resists temptation more effectively. Consistent recitation and reflection strengthen the soul’s ability to resist desires.
8. Remember That Allah ﷻ Sees You – The verse concludes with a powerful reminder: “Surely Allah is All-Aware of what they do.” Allah ﷻ knows every glance, every struggle, every victory, and every moment we look away for His sake. Allah ﷻ also says: “He knows the treachery of the eyes and what the hearts conceal.” [Surah Ghafir; 40:19] The believer’s greatest motivation is not fear of people. It is awareness of Allah ﷻ.

May Allah ﷻ grant us the strength to guard our eyes, purify our hearts, protect our chastity, and bless us with the sweetness of faith. Āmīn.

Related:

There Once was a Lad who Couldn’t Lower His Gaze

Male Lust, The Female Form, And The Forbidden Gaze

The post From The Chaplain’s Desk – Custody Of The Eyes: Lowering The Gaze In A Hyper-Visual World appeared first on MuslimMatters.org.

Disclaimer

This article is not intended to be a detailed examination of the complex Islamic rules of inheritance – such a task is beyond the scope of any one article. The components of inheritance in Islam, its conditions, its causes, impediments, categories, types and allocated shares, require many years of deep study and examination under a qualified and competent teacher and within the parameters of one of the legal schools1 (at least in the first instance). 

Rather, the purpose of this article is to explore the reasons why it is important to both study the rules of Islamic inheritance as well as seek professional advice (from a qualified scholar or fatwa council, as well as legal professionals) in order to draft a Will that can meet the requirements of Islamic law and be officially recognised by the law of England & Wales.  

I intend to combine over two decades of studies in fiqh (Islamic Jurisprudence) with my knowledge of the law of England and Wales to provide both a brief overview of selected categories of heirs of Islamic inheritance – primarily from the perspective of the Hanbali Madhab (school of Islamic Jurisprudence), and to outline practical steps Muslims can take to plan how their wealth and assets can be administered upon death in accordance to Islamic jurisprudence while complying with UK domestic family law.   

__________

Introduction

Most Muslims in the UK appear to be living in slightly less favourable economic circumstances when compared to the overall population. For example, a census report in 2021 conducted by the Office for National Statistics found that: Muslims were nearly four times more likely to live in overcrowded homes than the overall population of England and Wales; 45.6% of Muslims lived owner-occupied (compared with 62.8% of the overall population); 26.6% lived in social rented accommodation housing (compared to 16.6% of the overall population); and Muslims had the lowest percentage of people aged 16 to 64 years in employment (51.4% compared with 70.9% of the overall population)2.

However, despite this bleak picture, many Muslims in the UK are far from being poor. A groundbreaking report, ‘The Economic Contribution of British Muslims to the UK’s Growth and Prosperity, and the Risk of Exodus’3, published in 2024, found the following:

1. British Muslims generate at least £70 billion annually for the UK economy.
2. The British Muslim workforce contributes £42 billion, Muslim-owned businesses add between £16.3 billion and £24.7 billion, and charitable donations and volunteer time contribute an additional £2.4 billion.
3. British Muslims are vital in public sectors such as the NHS, where they hold over 46,000 roles, making critical contributions to healthcare, transport, and education.
4. The UK has emerged as the Islamic finance capital of the West, with UK-based Islamic banks controlling 85% of the total European Islamic financial assets, valued at £7.5 billion.
5. However, the report also reveals that British Muslims are 50% more likely to consider emigration than the average Briton and affluent British Muslims, earning over £62,000 pa, are 75% more likely to contemplate leaving the UK.

This report highlights the immense economic contributions made by British Muslims and the potential economic risks posed by immigration due to rising religious discrimination and dissatisfaction. The report also, when compared to the Census report of 2021, sheds light on the fact that there are huge economic disparities within the Muslim community in the UK. 

Therefore, regarding Muslims who have been blessed with wealth, it is important to ensure that this wealth is not lost and is adequately utilised to strengthen the Ummah first by ensuring that religious obligations regarding wealth are discharged. This includes fulfilling individual obligations like Zakat, which should be paid on time and to institutions that can distribute it properly; communal obligations like building masjids and madrasahs and ensuring that these are consistently provided for; and that recommended charity is paid as and when needs arise. And finally, that the rules of Islamic inheritance are strictly adhered to if one has any wealth to bequeath in his or her final act of justice in this life before returning safely back to Allah , the Creator. 

In this article, I want to explore the following topics before concluding with recommendations: 

1. Bequests and Wills; 
2. Categories of Heirs in Islamic rules of inheritance; 
3. Sharia vs UK law regarding inheritance; and 
4. Other matters that may hinder the application of the Islamic rules of Inheritance in the UK. 

__________

SECTION I: BEQUESTS & WILLS 

Waṣiyah is a verbal noun used to refer both to the act of bequeathing and to the bequeathed property itself4. It describes the declaration a person makes while they are still alive regarding their property. It also deals with the arrangements according to Islamic law to be carried out after their death. This is akin to a “will” in English law. Laws around inheritance in Islam are derived from instructions in the Qur’an and through the Sunnah of the Prophet Muhammad . 

Allah commands us in the Noble Qur’an to take care of our inheritance:

“It is prescribed that when death approaches any of you—if they leave something of value—a will should be made in favour of parents and immediate family with fairness5. ˹This is˺ an obligation on those who are mindful ˹of Allah˺.” [Surah Al-Baqarah: 2;180]

Furthermore, Ibn Umar reported Allah’s Messenger as saying:

“It is the duty of a Muslim who has anything to bequeath, not to let two nights pass without writing a will about it.” [Muslim]

Moreover, we learn from the Quran and Sunnah that when a person dies, they will be called to account for every major and minor action they did in this world, whether it was good or bad. They will be rewarded for their good deeds and punished for their bad actions. 

The first stage of that reckoning is in the grave. In the grave, the first thing we will be asked is: Who was your Lord? What is your religion? Who is this man who was sent amongst you?6

Then on the Day of Resurrection, we will be brought to account for every major and minor deed. The first thing for which we will be brought to account for then, will be our prayer7. 

On the Day of Resurrection, we will also be asked about other matters, including our wealth – how we earned it and how we disposed of it8.

So, the wise person should be keen to save themselves and prepare acceptable answers to these questions. 

Rulings of Bequests

Scholars of all four of the schools of Islamic jurisprudence have opined that it is wajib (mandatory) for someone with wealth (i.e. property, savings, investments, pensions, etc.) and liabilities (e.g. debts) to write a will detailing them. In addition to the rights of people, some scholars state that the rights of Allah that have not been fulfilled should also be added, such as unpaid zakat, vows and expiations, as well as Hajj if the deceased did not perform the mandatory Hajj9. 

However, they have argued that bequests are not recommended for those who have little or no money (and no liabilities). Despite this, those who have little wealth and have heirs who are poor, should not bequeath any portion of their estate because the heirs have a superior claim to it10.

The scholars also state that if someone has a significant estate and no liabilities, bequeathing is mustaḥabb (recommended)11. 

Some scholars, on the other hand, including az-Zuhri, held that it is wajib on all people. They cited the Prophet’s saying:

“It is not permissible for any Muslim who has something to will to stay for two nights without having his last will and testament written and kept ready with him.” [Bukhari]

They also said that at first, it was agreed that the waṣiyah was obligatory, based on Allah’s saying: 

“It is prescribed that when death approaches any of you—if they leave something of value—a will should be made in favour of parents and immediate family with fairness. ˹This is˺ an obligation on those who are mindful ˹of Allah˺.” [Surah AlBaqarah: 2;180]

They argued that the obligation that was abrogated only concerned bequeathing to heirs who were later given fixed shares by Allah , not to those relatives who do not inherit12.

The majority of scholars argued that some of the Companions did not have a will, and the others did not blame them for this13. 

What Is The Best Amount to Bequeath?

Sa’d reported: The Prophet , visited me while I was ill in Mecca. I said, “I have some wealth. May I donate all of it?” The Prophet said, “No.” I said, “Half of it?” The Prophet said, “No.” I said, “A third of it?” The Prophet said, “Yes, a third, but this is still too much. That you leave your inheritors wealthy is better than leaving them dependent, begging for what people have. Whatever you spend on them is charity for you, even the morsel you feed to your wife.” [Bukhari]

This Hadith reported by Sa‘d indicates that the amount of a bequest is limited to 1/3 (one-third) of the entire estate. Scholars have all agreed on this as the maximum limit; however, they disagreed over the best amount: 1/3, 1/4, and 1/5 were all mentioned. The chosen position in the Hanbali school is 1/5 – this was reported in Sunan al-Bayhaqi to be the position of Abu Bakr and Ali , albeit with a controversial transmission. Ibn Qudâmah (rh) added in al-Mughni14 that this was the position of most of the Salaf (the earliest generations of the righteous followers of Islam)15.

A person should also appoint any sane, trustworthy Muslim man or woman as an executor (of the bequest) to perform acts that are within the scope of the legal capacity of the testator (the person who has made a will or given a bequest), such as: paying his debts, distributing his bequest, and looking after his children’s interests16.

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SECTION II: ISLAMIC RULES OF INHERITANCE

The subject matter of this knowledge, ‘ilm al-farâ’iḍ or ‘ilm al-mawâreeth (the science of inheritance), relates to the estate of the deceased. It is a division of fiqh (Islamic jurisprudence) that also requires an understanding of mathematics. For this reason, it is usually mentioned as a separate discipline by itself, and mastery of it is rare, even among scholars. Learning this science in order to accurately distribute the estate of the deceased justly among the heirs as prescribed by Allah is a farḍ kifayah (communal obligation)17.

It goes without saying that learning this extremely important science must be done under the guidance and supervision of competent and qualified scholars. Understanding the Islamic laws of inheritance must be combined with a study of the philosophical foundation of family in Islam and the distribution of rights and obligations, because exploring this topic in isolation will lead to a distorted understanding. For example, giving daughters half the share of the sons may sound unfair; however, when one considers the obligation upon men to be responsible for providing for women in the Muslim family, one will appreciate the overall fairness and justice when things are examined holistically18. 

Do Islamic Inheritance Laws Favour Men Over Women? 

This myth is due to a misconception derived from a misunderstanding of a part of a verse from the Qur’an where Allah says: 

“Allah commands you regarding your children: the share of the male will be twice that of the female…” [Surah An-Nisa: 4;11]

However, this verse does not mean that men always receive more than women. Islamic inheritance laws are based on a wider, complex framework of Islamic finance grounded in financial responsibility. In this system, sometimes women receive less than men; however, there are also multiple cases where women inherit equal to19 or even more than20 men. All instances where there is a discrepancy between male or female heirs are when there is a difference in proximity between the heir and the deceased, or there is more of a responsibility of one party to provide for the other (e.g. men are obligated to financially support family members).

The objective behind the distribution of inheritance was to equalise all the recipients amongst the deceased’s family and treat women with justice and dignity21. So the idea that men always inherit more is an oversimplification; the reality is more nuanced, especially since there are several cases where women receive equal or greater shares of inheritance than men.

Islam was actually the first religion to assign women inheritance rights based on her responsibilities, and not her gender, as Allah said:

“For men there is a share in what their parents and close relatives leave, and for women there is a share in what their parents and close relatives leave—whether it is little or much. ˹These are˺ obligatory shares.” [Surah An-Nisa: 4;7]

It is for these reasons that Professor Almaric Rumsey (1825-1899) of King’s College, London, who was the author of many works on the subject of the Muslim law of inheritance, said: “The Moohummudan law of inheritance comprises beyond question the most refined and elaborate system of rules for the devolution of property that is known to the civilized world, and its beauty and symmetry are such that it is worthy to be studied, not only by lawyers with a view to its practical application, but for its own sake, and by those who have no other object in view than their intellectual culture and gratification.22” 

The heirs will inherit both the liabilities and assets of the deceased, but they are not required to pay off liabilities if they are more than the assets can cover, although it is recommended because the Prophet said23: 

“A believer’s soul remains suspended (from joining his befitting station) by his debt until it is settled or paid off on his behalf.” [At-Tirmidhi]

Thus, accurate distribution of wealth through the Islamic rules of inheritance is from amongst the most important matters in Islam. This is why the Prophet encouraged Muslims to learn the rules of inheritance and teach them to others. He ) said: 

“Learn about the inheritance and teach it, for it is half of knowledge, but it will be forgotten. This is the first thing that will be taken away from my nation.24”

Here, the Prophet refers to the rules of inheritance as “half of knowledge” because they contain most of the rulings that pertain to a human being in the state of death whilst the other rulings of fiqh pertain to how people should live life. 

In another narration, he said:

“I am a mortal and knowledge will be taken away and trials will appear until (there would be) two persons who would differ about a case of inheritance and cannot find anyone to give a judgement.25” 

Without doubt, what the Prophet said has now occurred as this branch of knowledge has been ignored and forgotten and is rarely taught to the average Muslim unless one undertakes formal training in the Islamic sciences in a well-known Islamic seminary or institute of higher education. It is crucial that as Muslims we revive this branch of knowledge in order to educate ourselves and preserve it in our communities, as it involves the rights of others, which is something that we will be questioned about on the Day of Judgement. 

The Prophet also said: 

“(Sacred) knowledge has three categories, anything else is extra; a precise verse, an established Sunnah, or a firm rule of inheritance.26”  

Umar ibn al-Khattab said: 

“Learn the rules of inheritance, for they are part of your religion.27” 

Islamic rules of inheritance refer to shares allocated to legal heirs by the noble Qur’an – these are prescribed shares of the estate which are to be given to those who deserve them. 

These laws ensure the correct distribution of the wealth of a deceased person. It is a right of those left behind among the deceased’s inheritors. Studying these rules entails learning how to divide an estate, its fiqh rulings, calculations and shares. 

After death, the following order takes place with regard to the deceased’s wealth:

a) Firstly, we use it to spend on his funeral expenses;

b) Secondly, we use it to pay off any debts that the person may have towards people or Allah ;

i) those debts related to mortgages take preference over general debts;

ii) Debts to Allah include things like Zakah, Hajj, etc.

c) Thirdly, we execute the person’s will up to one-third of their wealth;

d) Finally, we distribute the remaining wealth to their inheritors according to fixed laws in the Qur’an and Sunnah28.

If any property remains after that, it is to be divided amongst their agnate29 relatives.    

It is not permissible for anyone to try to change these laws of inheritance, which are decreed by Allah as He says:

“These ˹entitlements˺ are the limits set by Allah. Whoever obeys Allah and His Messenger will be admitted into Gardens under which rivers flow, to stay there forever. That is the ultimate triumph! But whoever disobeys Allah and His Messenger and exceeds their limits will be cast into Hell, to stay there forever. And they will suffer a humiliating punishment.” [Surah An-Nisa: 4;13-14]

Regarding the tafsir of this verse, Imam ash-Shawkani states:

“The word ‘these’, in the aforementioned verse, refers to the laws of inheritance which are discussed in the two verses preceding these two verses mentioned above. Allah (swt) refers to these laws as ‘limits’ because it is impermissible to exceed the limits of these rules or violate them. The phrase ‘…and whoever obeys Allah and His Messenger…’ means: whoever obeys Allah and His Messenger in applying the laws of estate division or any other Islamic rulings, as implied by the general meaning of the phrase ‘…will be admitted by Him to gardens [in paradise] under which rivers flow…” 30

Imam ash-Shawkani then adds:  

It is related by Ibn Majah on the authority of Anas that the Messenger of Allah said:

“If anyone disinherits his heir, Allah will deprive him of his share in Paradise on the Day of Resurrection.”31

Therefore, whoever changes any of the laws of inheritance and prevents them by either allowing an illegal heir to inherit, or disinheriting a legal heir or depriving a legal heir of his or her share, may themselves be forfeiting their place in Paradise as a result. 

The Most Important Evidences Regarding the Islamic Rules of Inheritance

There are three verses from the Noble Qur’an and one Hadith of the Prophet that address the bulk of the issues of inheritance by designating the heirs, their shares and the approach to dividing the estate:

The three verses are from Surah An-Nisa:

The First Verse:

“Allah commands you regarding your children: the share of the male will be twice that of the female. If you leave only two ˹or more˺ females, their share is two-thirds of the estate. But if there is only one female, her share will be one-half. Each parent is entitled to one-sixth if you leave offspring. But if you are childless and your parents are the only heirs, then your mother will receive one-third. But if you leave siblings, then your mother will receive one-sixth—after the fulfilment of bequests and debts. ˹Be fair to˺ your parents and children, as you do not ˹fully˺ know who is more beneficial to you. ˹This is˺ an obligation from Allah. Surely Allah is All-Knowing, All-Wise.” [Surah An-Nisa: 4;11]

The Second Verse:

“You will inherit half of what your wives leave if they are childless. But if they have children, then ˹your share is˺ one-fourth of the estate—after the fulfilment of bequests and debts. And your wives will inherit one-fourth of what you leave if you are childless. But if you have children, then your wives will receive one-eighth of your estate—after the fulfilment of bequests and debts. And if a man or a woman leaves neither parents nor children but only a brother or a sister ˹from their mother’s side˺, they will each inherit one-sixth, but if they are more than one, they ˹all˺ will share one-third of the estate—after the fulfilment of bequests and debts without harm ˹to the heirs˺. ˹This is˺ a commandment from Allah. And Allah is All-Knowing, Most Forbearing.” [Quran: An-Nisa: 4;12]

The Third Verse:

“They ask you ˹for a ruling, O Prophet˺. Say, “Allah gives you a ruling regarding those who die without children or parents.” If a man dies childless and leaves behind a sister, she will inherit one-half of his estate, whereas her brother will inherit all of her estate if she dies childless. If this person leaves behind two sisters, they together will inherit two-thirds of the estate. But if the deceased leaves male and female siblings, a male’s share will be equal to that of two females. Allah makes ˹this˺ clear to you so you do not go astray. And Allah has ˹perfect˺ knowledge of all things.32” [Surah An-Nisa: 4;176]

There is also an additional verse from the Qur’an that concerns blood relatives, though it is not explicit, where Allah says:

“And those who later believed, migrated, and struggled alongside you, they are also with you. But only blood relatives are now entitled to inherit from one another, as ordained by Allah. Surely Allah has ˹full˺ knowledge of everything.33” [Surah Al-Anfal: 8;75]

The Hadith of the Prophet :

As for the Hadith of the Prophet , Ibn ‘Abbās narrated that Allah’s Messenger said:

“Give the stipulated shares to their owners; what is left over goes to the nearest male heir.” [Muslim]

Summary of the Main Categories of Heirs 

Below is a brief summary of some of the main categories of heirs in the Islamic rules of inheritance taken from Umdat al-Fiqh – a primary text of the Hanbali Madhab (school of law), written by Imam Ibn Qudamah al-Maqdisi34. 

In the preface of his book Umdat al-Fiqh, Imam Ibn Qudamah said, “I included in it authentic narrations for their blessings and authority.” This was done to remind the student of knowledge that the spirit and foundation of this knowledge is the divine revelation (the Qur’an and Sunnah). The mere memorization of the rulings of different madhabs (schools of law) does not make one a Faqih (scholar of Islamic jurisprudence) until he or she knows their sources (proofs) and how they were deduced, and acts upon them with sincerity and devotion35.

CATEGORIES OF HIERS

The heirs belong to one of three categories:

1. Dhoo Farḍ (heirs with designated shares)
2. ‘Aṣabah (residuary heirs)
3. Dhoo raḥim (other kin)

  – First Category: Dhoo Fard – Primary Heirs with Designated Shares

Heirs with designated shares are 10:

[1&2] The spouses; 

[3&4] The parents; 

[5] The (paternal) grandfather;

[6] The grandmother;

[7] The daughters;

[8] The daughters of the sons;

[9] The sisters; and

[10] The maternal half-siblings. 

 – Second Category: ‘Asabah – Secondary Residual Heirs 

Residual heirs are due to blood relationships – they inherit in the instance that there are first category primary heirs with designated shares. These include aunts and uncles, nieces and nephews and other distant relatives36.

 – Third Category: Dhawi Arha’m (Other Kin)

These are the rest of the relatives or extended family who are neither: (i) first category primary heirs (with designated shares) nor (ii) second category secondary residual heirs (who are not entitled to a designated share). They may receive a share of the inheritance, only in the instance that there are no primary or secondary category heirs.

Hindrances to Inheritance

These include:

1) Difference in religious affiliation, meaning that the people of one religion shall not inherit from the people of another, because the Messenger of Allah said,

“The Muslim shall not inherit from the non-Muslim, nor shall the non-Muslim inherit from the Muslim,” [Muslim] and, “People of two different religious affiliations may not inherit from one another.” [Ibn Majah]

2) Killing (accidentally or intentionally); the killer shall not inherit from one whom he or she killed unjustifiably. 

It was narrated from Abu Hurairah that the Messenger of Allah said:

“The killer does not inherit.” [Ibn Majah]

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SECTION III: ISLAMIC SHARIA VS UK LAW REGARDING INHERITANCE 

Since there are strict and uniform interpretations and guidelines around inheritance, seeking professional help and advice when compiling an Islamic will is of utmost importance in order to fulfil the obligations of Islamic inheritance and make the will legally binding and enforceable in the UK.

As we have seen, in Islam, the Shariah outlines how inheritance is to be distributed after a Muslim’s death.  These distribution laws are not something that can be amended according to individual preference. However, under the UK civil law, one’s estate and assets can be distributed according to an individual’s preferences as outlined in their will – this is the primary difference between an Islamic will and a conventional will.

An Islamic will is only acceptable as long as it is compliant with the Shariah, and binding as long as it is compliant with UK civil law. If an Islamic will is found to be invalid, a Muslim’s inheritance will be distributed in accordance solely with the rules of intestacy (i.e., the laws that apply in that particular land) – this, of course, differs from country to country.

Common Mistakes People Make Regarding Inheritance

1. Leaving everything to one spouse or heir;
2. Preferring one child over the other;
3. Having assets and liabilities, but no will;
4. Not taking adequate care to protect assets and their distribution upon death;
5. Not maintaining the correct documentation in order to identify assets;
6. Making a Will based on domestic law only; and
7. Bequeathing more than a third of one’s entire estate to charity. 

Consequences of Dying Without a Valid Will

1. Without a Sharia-compliant Will, or any Will, one’s estate may be more complex and difficult to administer, as well as being costly;
2. It will mean that assets will be distributed in accordance with the rules of intestacy in England and Wales, which do not include provisions for Sharia compliance

__________

SECTION IV: OTHER MATTERS THAT MAY HINDER THE APPLICATION OF THE ISLAMIC RULES OF INHERITANCE IN THE UK

1. The impact of marriage 

In the UK, a legal/registered marriage entails that all assets will be equally divided37 on divorce or automatically transferred to the surviving spouse upon the death of one of them (in the absence of a valid Will). This can have a huge impact on how someone’s estate is administered on divorce or death. Therefore, expert advice from Sharia scholars as well as lawyers needs to be sought in order to determine how to protect one’s assets (so heirs are not adversely impacted) and that a person’s Will is always divided according to the Sharia whether in a divorce or death. Wills, Trusts, and Prenuptial agreements can be the best way to protect one’s assets against unintended divisions. 

Nevertheless, this is a matter for Sharia Councils, Fiqh Academies and Lawyers specialising in Sharia-compliant Wills and Trusts.  

2. The Cohabitation Rights Bill 202638

This Bill which is currently making its way through Parliament, is designed to shape the future of family law in the UK in order to better reflect modern society. When it becomes law, it will offer cohabiting couples a distinct and different set of rights from legally married couples, including enhanced legal rights, automatic inheritance rights and domestic abuse protection39. The bill is also considering making pre-nuptial agreements and post-nuptial agreements automatically legally binding. 

This is a welcome move as it means that Muslims who are married according to Islamic law, with a valid Nikah ceremony (who have not had a civil marriage), will have greater rights and protections. This will strengthen the position of the Sharia council in determining matters related to marriage and may also lead to people taking the Islamic nikah more seriously, which may (hopefully) even lead to a reduction of divorces for petty reasons. This obviously excludes abuse or violence, which are legitimate grounds for divorce.   

Despite the positives, the Cohabiting Rights Bill (when it becomes law), just like a legal civil marriage, will impact how someone’s wealth and estate are administered on death or divorce. Again, just as in the case of a civil marriage, wills, trusts and pre/post-nuptial agreements may be the best way to protect one’s assets against unintended divisions. 

3. Workplace Pensions 

Another matter for Fiqh Councils/Academies is the question of private pensions, which can be inherited by a surviving spouse. Private pensions can consist of: a lump sum; death in service payment; and a monthly pension (paid like a salary). Which (if any) aspect of these amounts must be given to heirs, and which part can a surviving spouse keep for themselves, is a question that needs to be determined by Sharia scholars and Fiqh Councils. 

4. Life Insurance

Without getting into the Islamic ruling regarding commercial insurance that a person opts to pay for, some companies also offer their employees free life insurance as an ancillary company benefit (along with private health care, gym membership, etc.). The question to ask is, how do we treat life insurance payments (when paid out at the event of death)? Are they subject to the rules of inheritance, or is it to be treated like a ‘gift’ from a company to the surviving spouse?  

__________

SECTION V: CONCLUSION & RECOMMENDATIONS

It can be seen that inheritance planning is extremely important for Muslims who have wealth that will remain after their passing. A properly drafted will can also help to avoid disputes and maintain peace after the death of a family member. If not dealt with correctly, inheritance can cause problems and quarrels among families.

Family members may feel they have been treated unjustly and not given their rights, and may harbour resentment towards those they feel have ‘taken their share’. 

Inheritance planning ensures that one’s wealth and assets are fairly given to those who have rights to them. 

It also means that the wishes of the deceased person are fulfilled, for example, if they wish for a certain portion of their wealth to be given as Sadaqah (charity). 

By correctly preparing for one’s death, one is ensuring the well-being of one’s family and of the Muslim community at large. 

Recommendations 

For Individuals: 

(i) Learn or, at the very least, familiarise yourself with the Islamic rules of inheritance;

(ii) Know who to ask (local Imam, Scholar, Fiqh/Sharia Council) and where to look (reputable organisations) for information regarding inheritance; and

(iii) Consult a solicitor/law firm who is experienced in writing Sharia-compliant and legally binding wills.  

Mosques & Islamic Institutions: 

(i) Educate your congregation regarding the importance of this topic and getting things right when it comes to inheritance planning; 

(ii) Run courses at your local mosques to teach people about inheritance; 

(iii) Da’wah organisations should make learning the rules of inheritance part of their teaching curricula together with other important subjects like aqeedah (theology), fiqh of worship and transaction, tafsir, Hadeeth, Arabic language, etc.

(ii) Since the science regarding the Islamic rules of Inheritance is very complex and detailed, it would be wonderful to see respected Islamic institutions and Fiqh/Fatwa councils create a tool (like Zakat calculators) or software where an individuals can input their details (heirs, financial assets and liabilities etc) and the software is programmed to divide the assets into their designated shares for the heirs. This could then be developed and refined to divide assets according to the rules and opinions of each of the established schools of law (Madhabs). 

One such tool exists here: www.almwareeth.com 

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

 

*****

BIBLIOGRAPHY

Books & Articles 

1. Al-Buhuti, Shaykh Mansur, ‘Shar Muntaha al-Iraadaat’ li al-Buhuti,’ (www.shamela.ws)
2. Al-Fawzan, Dr. Saalih, ‘The Summary of Islamic Jurisprudence’ (al-Maiman Publishing House, 2011), Volume 2.
3. Al-Fawzan, Dr. Saalih, ‘Shar mukhtasa ala matn zaad al-mustaqni’ (Dar al-Aasima, 2004), Volume 3. 
4. 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).
5. Al-Sa’di, Sheik Abdurahman bin Nasir, ‘Shar al-Qawa’id wa al-Usool al-Jaamia’ (www.moswarat.com).
6. 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). 
7. 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).
8. Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained: A Commentary on Ibn Qudamah’s The Reliable Manual of Fiqh,’ Volume 2: Fiqh of Worship and Commerce (International Islamic Publishing House, 2019). 
9. al-Uthaymeen, Shaykh Saalih, ‘Shar Mumti ala zaad al-Mustaqni’ (Dar Ibn Jawzi, 2005), vol. 8
10. Hollingsworth, Munazza (partner at RHJ Devonshire solicitors), ‘The Islamic Succession,’ (www.rhjdevonshire.co.uk). 
11. Khattab, Dr. Mustafa ‘The Clear Quran’ (theclearquran.org) 
12. Rumsey, Almaric, ‘Moohummudan Law of Inheritance and Rights and Relations Affecting It,’ (3rd ed. London: W.H. Allene, 1880. iii. Print.)
13. Ash-Sawkaani, ‘Fathul Qadir’ (https://shamela.ws/book/23623)
14. Siyech, Mohammed Sinan & Shah, Sofiah Laila, ‘The Economic Contribution of British Muslims to the UK’s Growth and Prosperity, and the Risk of Exodus’ (EQUI, 2024)
15. Umar, Dr. Sajid, ‘Preserving a Legacy: Exploring Islamic Wills and their Profound Impact – Part I & II,’ (www.sajidumar.com, 2023)

Websites

1. https://www.ons.gov.uk/peoplepopulationandcommunity/culturalidentity/religion/articles/religionbyhousinghealthemploymentandeducationenglandandwales/census2021
2. www.qur’an.com
3. www.islamicfinanceguru.com
4. https://shamela.ws
5. www.almwareeth.com
6. www.islamicrelief.com
7. www.islamqa.com
8. www.islamicaid.com
9. www.yaqeeninstitute.org

Lectures:

1. Dr Hatem al-Haj, Fiqh of Inheritance, lectures 1 – 14 (Muslim Central, June 2020)

 

Related:

– To Buy Or Not To Buy, That Is The Question: An Analysis Of Possible Home Purchasing Options For Muslims In The UK

– So You Want To Become A Lawyer? [Part I] – On Faith, Duty, And The Legal Profession

1    The madhabs of Imam Abu Hanifa, Imam ash-Shafi’I, Imam Malik or Imam Ahmed (may Allah have mercy on them all)2    Religion by housing, health, employment, and education, England and Wales: Census 2021 (Office for National Statistics)3     Siyech, Mohammed Sinan & Shah, Sofiah Laila, ‘The Economic Contribution of British Muslims to the UK’s Growth and Prosperity, and the Risk of Exodus’ (EQUI, 2024)4    Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained,’ vol 2, p.155    . This ruling should be understood in light of the inheritance laws in 4:11-12, which give specific shares to parents and close relatives. Relatives who do not have a share may get a bequest of up to one-third of the estate.6    Abu Dawud in his Sunan (4753) and classed as authentic by Al-Albani in Sahih Abu Dawud, 2979.7    It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The first thing among their deeds for which the people will be brought to account on the Day of Resurrection will be prayer. Our Lord will say to His angels, although He knows best, `Look at My slave’s prayer, is it complete or lacking?’ If it is complete, it will be recorded as complete, but if it is lacking, He will say, `Look and see whether my slave did any optional prayers.’ If he had done voluntary prayers, He will say, `Complete the obligatory prayers of My slave from his voluntary prayers.’ Then the rest of his deeds will be examined in a similar manner.” ((Narrated by Abu Dawud, 864; classed as authentic by Al-Albani in Sahih Abu Dawud, 770)8     It was narrated from Ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The son of Adam will not be dismissed from before his Lord on the Day of Resurrection until he has been questioned about five things: his life and how he spent it, his youth and how he used it, his wealth and how he earned it and how he disposed of it, and how he acted upon what he acquired of knowledge.” (Narrated by At-Tirmidhi, 2422; classed as sound by Al-Albani in Sahih At-Tirmidhi, 1969)9    Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained,’ vol 2, p.1610    Ibid11    Ibid12     Ibid13     Ibid14    Ibn Qudâmah’s ‘Al-Mughni fee Fiqh al-Imam Ahmed ibn Hanbal ash-Shaybani’ is considered by many to be the greatest compendium of fiqh written in Islam; he mentioned the positions both within and outside the Hanbali school, citing the various textual and rational proofs. 15    Al-Haj, Dr Hatem, ‘Umdat al-Fiqh Explained,’ vol 2, p.1716    Ibid, p. 2917    Ibid, p. 3518     Ibid19    . See calculations according to ‘Umdat al-Fiqh’ when the deceased leaves Maternal siblings (brothers and sisters from the same mother)20    . See calculations according to ‘Umdat al-Fiqh’ when the deceased leaves a daughter and a father or if the deceased leaves two daughters and a father.21    . Do Islamic inheritance laws favour men over men?’ (www.yaqeeninstitute.org)22    Ibid23    Ibid, p. 3524     Sunan Ibn Majah (2719) [3/315] 25    At-Tirmidhi (2096) [4/413] and Ibn Majah (54) [1/41]26     Abu Dawud (2885) [3/207], and Ibn Majah (54) [1/41]27    Ad-Darimi (2744) [2/779] and Ibn Abu Shaybah (31025) [6/241]28    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.’ p. 357 – 35829    Agnate relatives are those related on or descended from the father’s or male side. 30    Fathul Qadir (https://shamela.ws/book/23623)31     Ibn Majah (2703) [3/304] and Abu Shaybah (31032) [6/242]32    This verse is placed at the end of the sûrah and not with similar verses at the beginning to connect the end of this sûrah with the next one or, according to Al-Fakhr Ar-Râzi, either to tie the end of the sûrah with its beginning for emphasis, as found in 20:2 and 124 as well as 23:1 and 117, or to emphasize Allah’s knowledge, just like the first verse emphasizes His power.33     This verse ended a previous ruling that allowed inheritance between Muslims from Mecca (Al-Muhâjirûn, the Emigrants) and Muslims from Medina (Al-Anṣâr, the Helpers). Now, only relatives can inherit from one another, whereas non-heirs can receive a share through bequest, up to one-third of the estate.34    . Abu Muhammed, Abdullah ibn Ahmed ibn Qudamah al-Maqdisi (d. 620 AH / 1223 CE) was the most distinguished author of Hanbali fiqh and the most verified scholar of the madhab. 35    Al-Haj, Dr. Hatem, ‘Umdat al-Fiqh Explained,’ vol 2, p.1536    Umar, Dr. Sajid, ‘Preserving a Legacy: Exploring Islamic Wills and their Profound Impact – Part II.’ 37    50/50 is the starting point; however, the Courts will consider many other factors before ruling on a final settlement.38    https://www.gov.uk39    https://ericrobinson.co.uk

The post Rules Of Islamic Inheritance: Dispensing One’s Final Act Of Justice In This Life appeared first on MuslimMatters.org.

Republicans and establishment Democrats blast victorious anti-genocide congressional candidates.

New UN commission report says that Israel’s deliberate targeting of Palestinian children is key element in establishing genocidal intent.

Watch our interview with former Filton 25 political prisoner Zoë Rogers.

Ministers accused of being more hesitant to respond as Reform has risen in polls, due to fear of ‘saying wrong thing’

During the May local elections in England, a canvasser was out in the London borough of Barking and Dagenham campaigning for her party. At one doorstep, the occupant asked if she was Muslim. When she said yes, he told her she should be hanged.

It is one of dozens of stories that Akeela Ahmed, the head of the British Muslim Trust (BMT), the government’s official partner for monitoring anti-Muslim hatred, has heard in recent weeks.

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“Sustainable Childhood” courses don’t teach a Gaza mother how to stop the F16 nor change the path of a missile.

Shifa Saltagi Safadi is back with her latest book, and more writing advice for Muslim authors! How much Islamic rep is too much Islamic rep for kidlit? Do you really need to develop craft? Isn’t enough to tell Muslim kids just to be good Muslims? And can Muslim authors survive the advent of AI… or should they tap into it?

Tune in for writerly advice and a peek at the latest Amina Banana chapter book for the kiddos.

Synopsis:

The science fair kicks up a rivalry in book four of the delightful Amina Banana chapter book series from National Book Award-winner Shifa Safadi!

Finally, the science fair is here, and Amina Banana is ready to showcase her skills. But when she is paired with someone unexpected, the science fair suddenly becomes . . . UNfair.

All Amina wants to do is win the fair and impress her grandmother, who is visiting from Syria. Will Amina be able to develop a formula to help her work with her challenging partner?

 

 

 

 

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The post [Podcast] Shifa Saltagi Safadi and the Formula for Writing Muslamic Books appeared first on MuslimMatters.org.

Israel destroyed 16 CT scanners across the Gaza Strip during its ongoing genocide.