The idea that ‘money is the root of all evil’ actually has no basis in Islam. However, as we live in a highly commercialized world, it has entered the mindset of many people wanting to live a life of simplicity and asceticism for a variety of reasons. So if such a notion doesn’t have a basis in Islam, what does Islam actually say about what the nature of our relationship with money should be?

Many people often struggle with the concept of wealth allowing their emotions and sometimes, preconceived conclusions to create, in their view a ‘conflict’ between Islam and money – a conflict that may lead us to believe that wealth will sabotage our path to ‘piety’ and so we end up allowing what we understand to be an ‘Islamic attitude’ to actually sabotage our path to being financially secure. People often don’t know how to react when they see Muslims having excess amounts of wealth whilst at the same time being good Muslims. More often than not, we assume the worst when someone has been blessed with wealth and is seemingly ‘religious.’ It seems that our own life experiences also play a role in determining our personal and individual ‘wealth story;’ a script which is created and fashioned by our own unique life experiences in our own wealth journey. 

In our communities, we seem to have two extremes; we have people who say that poverty is the ideal, making us think that we should aim to be poor! A lot of times people who bring up this extreme will cite the fact that there were poor people in our history who were great people, which is no problem, but even those people who financially may not have had money in their hands still reached for the highest possible standards in whatever they did.   

Muslims who think poverty is the ideal, will cite Umar ibn al Khattab and say that he was poor and lived a simple life1, which is true to an extent because he didn’t live an extravagant life, but that is not to say Umar didn’t have money! Umar was one of the greatest leaders of humanity who ruled vast lands in his era. He had all the riches he needed, yet he didn’t spend it on himself; choosing instead to use it to take care of his people. That’s the difference – we should aim to have the wealth but not spend it extravagantly on ourselves and then just end there. The whole purpose of having money and building wealth is to be able to benefit yourself and others with it. Who will sponsor orphans if we aim to be poor, who will build mosques and pay off the qard hasana that some of our mosques need to pay back, who will support the poor in our community if we aim to be poor and have no zakat and sadaqah to give? 

But then there is the other extreme – some people only focus on money regardless of where it comes from, whether it’s haram or halal. They might even forget entirely about building a home in paradise. For these people, it’s all about money and unfortunately, we see these people a lot in our times; those who make a lot of money, spend it like crazy and post things on social media to get attention – that’s also not the ideal situation Muslims should aim to be in!

Let us now move on to what Islam actually teaches us about wealth and money.

What Does the Quran Say About Wealth? (a) The Link Between Money & Worship:

There are many places where Allah (the Most High) mentions the word rizq (provision, sustenance); which we also translate to mean wealth even though rizq is a more comprehensive term. Let us look at a selected few ayaat (verses):

Allah says in the Quran:

“And I have not created the jinn and mankind except that they worship me.” [Surah Adh-Dhariyat; 51:56]

He then informs us that in the following ayah:

“I do not desire any provision from them, and I do not wish them to feed me.” [Surah Adh-Dhariyat; 51:57]

Because:

“Verily, God, He is the provider, endowed with steady might.” [Surah Adh-Dhariyat; 51:58]

Here there is a link between money and worship; in other words, Allah is telling us that the reason why He created mankind and jinn (solely to worship Him alone) and that He doesn’t want anything of food or money from us, because He is the Provider and He will provide for us (his creation). 

Allah also commands us to: 

“And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.” [Surah Taha; 20:132]

Here Allah commands us to establish the prayer with our families. Again He informs us that He isn’t asking us for provision, rather it is He who gives us the provision and sustenance. Again there is a correlation between worship and sustenance or money because as humans we are weak and one of the primary distractions to worship is money! One of the main reasons ‘common people’ give about why they are not so ‘religious’ is because they want to enjoy life, and spend their wealth after making it; but here Allah is saying: don’t be distracted by money, I’m not asking you give me money, if you worship me, I will give you money (provision)!

Allah created us and knows our true nature; that we all have a natural inclination for money and the need to enjoy it. He is therefore telling us that despite this ‘natural’ desire for wealth and provision, we shouldn’t become distracted because:

“Who is it that could provide for you if He withheld His provision?” [Surah Al-Mulk; 67:21]

In this verse, Allah challenges the people; if He withheld the rizq (sustenance), is there any other being who can provide them rizq? Truly it is only Allah Who has the power to provide us with provision and sustenance!

(b) A Blessing from Allah

In many ayaat (verses) Allah commands the believers to enjoy the blessings that He has provided for them. Allah says:

“And [recall] when Moses prayed for water for his people, so We said, “Strike with your staff the stone.” And there gushed forth from it twelve springs, and every people knew its watering place. “Eat and drink from the provision of Allah , and do not commit abuse on the earth, spreading corruption.” [Surah Al-Baqarah; 2:60]

Here Allah is telling the Muslims to eat and drink but not to misuse the abundance of Allah and not to spread corruption.  

He also says that it is He who:

“… who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].” [Surah Al-Baqarah; 2:22]

And then tells us:

“O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.” [Surah Al-Baqarah; 2:172]

So we are commanded to eat, drink, and earn our sustenance from permissible (halal) means and in doing so we should show our gratitude to Allah and worship Him alone since it is He who has provided us the sustenance to enjoy in the first place!

Allah also says:

“Say, “Who has forbidden the adornment of Allah which He has produced for His servants and the good (lawful) things of provision?” Say, “They are for those who believe during the worldly life (but) exclusively for them on the Day of Resurrection.” [Surah Al-‘Araf; 7:32]

Here Allah challenges and refutes those who prohibit any type of food, drink, or clothes according to their own understanding without relying on what Allah has legislated. 

(c) A Test from Allah

Allah reminds us that the wealth that He has bestowed upon us is not only a blessing from Him , but also a trial and a test for mankind.

“Your wealth and your children are but a trial, and Allah has with Him a great reward.” [Surah At-Taghabun; 64:15]

He also states:

“And know that your properties and your children are but a trial and that Allah has with Him a great reward.” [Surah Al’Anfal; 8:28]

So all of our wealth, possessions, and even our children are a test and a trial from Allah and to make this test even more challenging, Allah has created us with the natural inclination to collect wealth. Society has raised the value of wealth high above most worldly commodities to the extent that mankind now judges each other based on wealth. Monetary assets are also used to determine social status because with their presence, power, confidence, and fame increase whereas without it, they are seemingly lost or diminished.  

What Do We Learn About Wealth From the Life of the Prophet ?

Amr ibn-al-Aas narrates that the Prophet said2: 

“I want to send you as the head of an army. Allah will keep you safe and grant you booty, and I hope that you will acquire some wealth from it.” 

Amr replied: “O Messenger of Allah , I did not become Muslim out of love for wealth, I became Muslim out of love for Islam and to be with the Messenger of Allah .”

Then the Prophet replied: “O’h Amr, how beautiful is pure money for a righteous man?”

The giving hand is better than the receiving one. [PC: Masjid Pogung Dalangang (unsplash)]

Not only is this incident an indication of Amr’s strong faith and sincerity, but it was as if he felt that he needed to explain why he became Muslim (for the love of Islam and to be close to the Messenger ). However, the Prophet explained that halal (permissible) wealth is a blessing when it is possessed by a righteous man. This is because he will spend it in good ways such as sponsoring orphans and widows, calling people to Islam, building mosques and other charitable causes, as well as maintaining dignity for himself and his family, and helping the Muslims. 

From this hadith, we understand that if a person strives to acquire halal (honest and pure) wealth, this is something praiseworthy that was encouraged by the Prophet .

It is always better to work and earn your money in a halal way, which is a respected and dignified way to live. 

The Prophet said: “The upper hand is better than the lower hand, (i.e. the spending / giving hand is better than the receiving hand); and begin charity with those who are under your care; and the best charity is that which is given out of surplus; and whoever abstains from asking others for some financial help, Allah will save him from asking others and make him self-sufficient.” [Al Bukhari]

Abdullah ibn Umar also reports the Messenger was sitting on the pulpit and talking about charity and abstention from begging, and said: “The upper hand is better than the lower hand, the upper hand being the one which bestows and the lower hand which begs.” [Bukhari & Muslim]

We learn the following lessons from these two ahadeeth: 

(a) The ahadeeth contain an exhortation to charity because the giving (upper) hand is better than the lower hand (which receives the charity). Therefore, it is better for you to be in a stronger financial position so you can spend in the way of Allah rather than looking to others. 

(b)  The best charity is to give preference to one’s family and children over others as the ahadeeth instructs us to start with those under our care. 

(c) A Muslim must start with the obligatory spending due on him such as spending on his wife and children and then he may spend thereafter on whatever he wishes. 

(d) The ahadeeth are also an exhortation to abstain from begging. 

(e) The permissibility of seeking (halal) money so as to spend on himself and those whom he supports; then he may spend his money in the different channels of charity and righteous actions so that he may be one of the ‘upper-hand’ people.

What Do We Learn About Wealth From the Lives of the Companions?

We’ve all heard stories of the lives of the early generation of Muslims and their patience during times of poverty, their zuhd (abstinence), and general avoidance of the trapping of this worldly life, but what about the rich and wealthy amongst the Sahabah, how did they live? 

Khadijah , the wife of the Prophet was amongst the wealthiest women of her time and spent a considerable amount of her fortune providing support to the Message of the Prophet and to the newly emerging Muslim community in Makkah. For example, during the boycott of Muslims in Makkah, she almost single-handedly managed to get her agents to secure food and other essentials for the Muslims.3

Uthman Ibn Affan was the companion about whom the Prophet said: “From this day on, nothing will harm Uthman (regardless of what he does).” This was due to the fact that Uthman provided the resources needed for an under-equipped army that was setting out to confront the Romans who were amassing near Tabuk in the ninth year of Hijrah. Uthman donated 300 camels, a hundred horses, and weapons on top of the thousands of dinars in money and gold4.

During the Caliphate of Abu Bakr , when severe famine struck the city of Madina, Uthman gave away an entire large caravan he received from Damascus laden with food and goods. The city’s merchants gathered at his house and offered to pay him four or five times the cost of the goods, to which Uthman answered that he would sell his goods to the highest bidder, only to give away (for free) the entire caravan to the people of Medina for the sake of Allah !

Uthman’s complete faith in Allah and belief that the reward and promise of Allah is better than any worldly gain was reflected in his unparalleled generosity and eagerness to please Allah by spending in the way of Allah by serving the Muslims5.

We also learn of the great integrity and self-respect of Abdurrahman ibn Awf : a Companion of the Prophet who migrated to Madina penniless. When he was offered by another companion Sa’d bin Rab’I Al-Ansari to accept half of his property, Abdurrahman Ibn Awf graciously declined, and instead asked to be shown the way to the marketplace so he could work to earn his own living. Like Uthman , he too was one of the ten Companions that were promised Paradise whilst they were still alive. He also gave much in charity and would weep upon seeing the riches that Allah blessed him with, remembering those of his Companions who had passed away owning little or nothing of worldly possessions6.

We see here that Sahabah were never attached to money and viewed money as a resource to do good, attain rewards, and as a result Allah’s Pleasure. They weren’t afraid of wealth and neither did they want to dispose of it for fear that it would ruin them because it was inherently evil, but rather they spent it in the way of Allah and had no hesitations about working hard to earn a lawful income. 

Important Signposts (a) The Desirability of Obtaining Money Through Halal (permissible) Means Only

We have seen that it is not sinful for a Muslim to wish for and desire more money, as long as his/her intentions are pure. The Prophet stated that money is a noble possession, but only for a righteous person because the pious person will utilize his wealth properly without selfishness and greed, which deprives the wealth of Allah’s Blessings. 

The Prophet said: 

“This money is green and luscious (like a ripe fruit), so whoever takes it rightfully, then what a great aid it is for him.7”

This hadith teaches us the true purpose of money, and that it can be a tool that helps us to worship Allah . Thus seeking money (correctly) and spending (on worthy causes) will be counted as an act of worship done with the correct intention of attaining Allah’s Pleasure. 

The Prophet also narrated: 

“Once, while (the Prophet) Ayub was taking a bath naked, locusts of gold fell upon him. So he started to gather them in his clothes. His Lord called out, ‘O Ayub” Have I not given you riches?’ He replied, ‘Yes, indeed, my Lord, but I can never be self-sufficient from your blessings!” 

In another narration, he responded:

“…but who is there that can be satisfied with your Mercy (so that he does not desire more)?8”

Ibn Hajar commented on this Hadith stating it is an indication of the permissibility of being eager to increase one’s (money) through halal means, but this is for the one who is confident that he will be able to thank Allah (with the money once he obtains it). Another point of benefit is that money that is achieved through lawful (ie. halal) means has been called ‘blessings’ (barakah). Furthermore, this Hadith shows the superiority of the rich man who is thankful9.

There is no doubt that Muslims are obliged to earn their substance through permissible (halal) ways. The Prophet said: 

“O people! Allah is al-Tayyib (pure), and He only accepts that which is pure! Allah has commanded the believers what He has commanded the Messengers, for He said, ‘O Messengers! Eat from the pure foods, and do right,’ and He said, ‘O you who believe! Eat from the pure and good foods We have given you.10”

Then he mentioned a traveler whose food, clothes, drink, and nourishment were all obtained through unlawful (haram) means, so how could he expect his du’a to be answered by Allah 11?

Such is the obligation of earning through halal means that Muslims are encouraged to take a profession and go out to work, which is the best way to earn pure sustenance. Such is the status of halal sustenance that Islam even places manual labor in a high place! The Prophet said: 

“No one has ever eaten any food that is better than eating with what his hands have earned. And indeed the Prophet of Allah, Dawud, would eat from the earnings of his hands.12”

The Prophet was so cautious in what he ate that he would make sure that every morsel of food was halal for him to eat to the extent that it is reported that he once lost sleep due to the fear that he may have accidentally eaten a date that was not meant for him!13

The Companions too were very cautious about how they earned their sustenance. For example, it is reported that Abu Bakr induced vomit after discovering that one of his servants had given him some food obtained by unlawful means.14 A similar narration is reported about Umar bin al-Khattab who was given milk by one of his servants and then Umar later discovered that the milk was taken from camels that were meant for charity.15 Another famous companion of the Prophet , Sa’id ibn Abi Waqqas was once asked, “Why is it that your prayers are responded to, amongst all of the other Companions?” To this, he replied: “I do not raise to my mouth a morsel except that I know where it came from and where it came out of.16”

(b) The Consequences of Haram Sustenance

Earning through haram means causing great damage to a person’s life in this world and the hereafter. We’ve seen how the Prophet warned that one of the consequences of haram sustenance is that one’s du’a (prayer) can be rejected by Allah . As well as this we’ve seen how the Prophet and his Companions were extremely cautious in their financial dealings and strived their utmost to ensure that all of the sources of their sustenance were pure and halal. 

The Prophet warned us that: 

“A time will come in which a person will not care whether what he (earned) was through halal or through haram.”

Furthermore, two of the seven deadly sins that the Prophet warned us against involve earning through impermissible means17! Earning through haram means can also affect a person’s beliefs (aqidah) such that if a person believes that they are allowed to earn through haram means, then this is an act of disbelief as they have rejected the clear texts of the Quran and Sunnah. On the other hand, if they trivialize the sin, it can also expose the weakness of their faith (iman). Moreover, earning through impermissible means involves injustices not only to Allah by defying his laws and prohibitions, but it also necessitates injustices towards one’s family who will have to sustain themselves from the haram earnings of the breadwinner. This can impact Allah’s barakah (blessings) on the family, the marital and family relationships, as well as guidance. 

Earning through haram means also involves injustices against others. Whether that is lying and cheating, taking riba, embezzling, selling intoxicants, etc., someone will always be wronged in the process for which there will be justice and retribution on the Day of Judgement – a day where the currency of trade will be good deeds and bad deeds!

Earning through haram means can also cause poverty in this world as any such earnings will be devoid of Allah’s barakah (blessings). We are all too familiar with the depression, anxiety, and dissatisfaction of famous celebrities who are among the ‘super rich.’ Compare this to satisfied poor or middle-earning Muslims who live peaceful lives due to good health, happiness, contentment, family lives, etc. 

Earning your sustenance from haram ways can also incur the displeasure and wrath of Allah as the transgressor willingly forsakes the commandments of Allah in place of his/her desires. The one who truly fears Allah and has concern for his life in the hereafter will always recognize that haram money can never purchase lasting pleasure as any punishment in the hereafter far outweighs any transient pleasure in this world. 

Indeed, the Prophet also warned us that one of the first questions we will be asked on the Day of Judgement is regarding our wealth; how it was earned and how it was spent.18 What response will we prepare for Allah if we are careless about the sources of our income – something that must come before sourcing out halal meat?

(c) How does Islam View Poverty?

Allah [swt] asks us to seek protection from poverty. [PC: Emil Kalibradov (unsplash)]

We know that there were many poor and needy amongst the Sahabah as mentioned in the Quran19 and the ahadeeth20 of the Prophet . Those Sahabah still preferred others over themselves despite their very limited financial means. But that doesn’t mean that we should romanticize poverty or the struggles associated with it, rather poverty is one of the calamities that Allah may afflict people with – whether a whole society or an individual. If poverty, having little and struggling through life was the ideal situation, then the Prophet wouldn’t teach us supplications to seek protection from poverty. For example, supplications such as: 

“O Allah, I seek refuge in you from poverty and lack of abasement and I seek refuge in you from being oppressed and oppressing others.”21

Another supplication taught to us by the Prophet is: 

“O Allah, I seek refuge in You from disbelief, poverty, and torment in the grave.”22

There is no doubt that being patient and forbearing when faced with a calamity is something that is rewarded by Allah , but that doesn’t mean that we should be seeking to live in calamities such as poverty and struggle. 

There is one hadith that people sometimes mistakenly use to justify or romanticize the struggle of being poor or having little, where the Prophet said: 

“The poor Muslims will enter Paradise before the rich by half of a day, the length of which is five hundred years.” [Sunan Ibn Majah 4122]

However, narrations such as these do not seek to blame richness and praise poverty, rather they show that Paradise is the ultimate reward for the patience of those who were afflicted with poverty in this world. For example, the Prophet informs us about the reward of Paradise for the mother who loses her child and is patient23, but that doesn’t indicate that suffering the loss of a child or other loved ones should be our aim; rather Paradise is the reward for patiently bearing with such difficulties.   

Another reason why the Prophet mentioned the poor entering paradise before the rich may also be because the poor will have less to account for and therefore their reckoning will be easier and shorter than the one who was blessed with a lot of halal wealth, just like a person who has multiple sources of income in this world – he will have to hire a professional accountant to do his tax returns every year, unlike the one who is employed and earns a salary from one source24.

Some Ways to Increase Your Money and Closeness to Allah

Now that we have established that money isn’t inherently evil, poverty is not the aim, and that Allah actually wants us to earn our sustenance through halal means, let us now mention some of the spiritual and practical ways in which a person can increase his money and nearness to Allah ! 

[This is not an exhaustive list (and this article certainly doesn’t contain advice or guidance on business, commerce, or investments) and so there are many things that are beyond the scope of this article that I’ve left out.]

(1) Worship of Allah

Quite literally, turning to Allah and prioritizing our worship will give you rizq (provision and sustenance). 

The Prophet said: 

“Indeed Allah the Most High said: “Oh son of Adam, devote yourself to my worship, I will fill your chest with riches and alleviate your poverty. If you do not do so, I will cause you to become preoccupied and not alleviate your poverty.” [Jami` at-Tirmidhi 2466]

So one of the ways in which you can build your wealth and be protected from poverty is by worshipping more: fast more, pay more sadaqa, spend more time with the Quran, seek Islamic knowledge, etc. 

(2) Asking Allah for forgiveness

Another technique is asking Allah for forgiveness and coming back to Him.

Prophet Nuh called his people to Allah for 950 years.  He did it publicly, he did it privately, and he did it openly using all different techniques. Nuh told his people:

“Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.” [Surah Nuh; 71:10]

Nuh’s people asked, “What do we get if we ask for forgiveness?  What do we get if we turn back to Allah?”

Then Nuh informed his people that if they turn back to Allah , He will:

“He will send [rain from] the sky upon you in [continuing] showers…

…and give you increase in wealth and children and provide for you gardens and provide for you rivers.” [Surah Nuh; 71:11-12]

In other words, their livestock, and their agriculture would benefit from the water coming down and He would give them an increase of wealth. 

Now let us pause here for a moment, if there was a contradiction between Islam and money, why would Prophet Nuh tell the people that if they ask for forgiveness, Allah would give them an increase in their wealth? Think about it!

So, in order to increase your wealth and win Allah’s Love, ask Allah for forgiveness and turn back to Him.

(3) Taqwa

Taqwa or being conscious of Allah is another way to gain sustenance and provision from Allah. Allah says:

“Whoever has taqwa of Allah, He will make a way out for them and will provide for them from a direction that they would have never imagined.” [Surah At-Talaq; 65:2-3]

So what does it mean to have taqwa of Allah when it comes to wealth? Having taqwa in wealth means to seek a halal income and avoid jobs and positions that may compromise your Deen; avoid lying, cheating, and deception in trade, while also observing your religion in your places of work (and the list goes on). 

(4) Spending in the way of Allah

There are three types of charity in Islam that come under ‘spending’ in the path of Allah . First, the two obligatory types of Zakat: zakat on one’s wealth and Zakatul-fitr (which is given at the end of Ramadan). The third type of charity is Sadaqa, which is voluntary and encouraged at every time and place. The rules of each category are found in the books of Fiqh (Islamic Jurisprudence), which is beyond the scope of this article.

The evidence from the Qur’an and Sunnah that prove that spending in the way of Allah brings about an increase in one’s rizq are too many to mention in this article. So let us discuss a selected few. 

Allah says:

“Say, “Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] – He will compensate for it; and He is the best of providers.” [Surah Sabah; 34:39]

Ibn Kathir commented on this verse to say that it means, “no matter how much you spend on matters that He had made obligatory upon you, and (on matters) that are permissible, Allah will replace it in this world with a substitute (meaning more money), and in the Hereafter with rewards, as has been explained in the Sunnah.”25

Another ayah where Allah informs us that spending in His way will increase our wealth and sustenance is when He says:

“Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is All-Encompassing and Knowing.” [Surah Al-Baqarah; 2:268]

Ibn Abbas comments on this verse and states that shaytan “promises you poverty by telling you not to spend your money! You are more in need of it and also commands you with indecent deeds. Yet Allah promises you forgiveness from these sins and sustenance by increasing your rizq.”26 Furthermore Ibn al-Qayyim states that here, “Allah promises His servants forgiveness for his sins, and His blessings by giving him more than what he spent, many times over, either in this world, or in this world and in the Hereafter.”27

Abu Hurayrah narrates that the Prophet said: 

“Allah has said: ‘O son of Adam! Spend, I will spend on you!’” [Al Bukhari]

From this very simple hadith we learn that if you spend for the sake of Allah , He will reward you by giving you more. What a beautiful promise from Allah – spend from whatever resources He placed in your hands in the first place, and then He will increase it with more! How many of us truly believe and have firm faith in this promise when reaching into our pockets or bank accounts in order to give in charity for the sake of Allah ? It is for this reason that even the Prophet also promised that charity never decreases a person’s money.28

In another hadith the Prophet said: 

“There is not a day upon which the servant awakens but that two angels descend. One of them says: O Allah, repay one who spends in charity! The other says: O Allah, destroy one who withholds charity!” [Muslim]

What a great honor to have angels praying for you if you are generous in spending in Allah’s Path and a threat to one who is stingy and miserly with his money!

(5) Du’a

There are ways in which you can make du’a to Allah sincerely and ask Him for more money.  Don’t just say, “Oh Allah, give me money!  Give me money!” No, that’s not how you make the du’a. Rather the du’a that Allah encourages us to make and puts on our tongue and reveals in the Qur’an is:

“But among them is he who says, “Oh Allah give us good in this world and good in the hereafter, and safety from the hellfire.” [Surah Al-Baqarah; 2:201]

So it’s not all about just focusing on the money and that’s it and it’s not all about just focusing on the hereafter and that’s it. Islam is the natural way – the solution for humanity and humans would all love to have a good life and would love to have a good hereafter so Islam brings the goodness of both worlds together. 

For anybody who has a problem with wealth or whoever has a problem with money, thinking that Islam discourages it, I would ask them why

Allah encourages us to seek sustenance in this world [PC: Masjid Pogung Dalangan (unsplash)]

Allah would encourage us to ask for the goodness of this life and the goodness of the next and to seek protection from the hellfire if we were simply supposed to do with the bare minimum? 

Our deen encourages a middle path: to seek goodness in this life, seek goodness in the hereafter, and ask Allah to protect us from hellfire.  

(6) Having Trust (tawakkul) in Allah

Putting one’s trust in Allah means realizing that nothing happens except to the will of Allah and that everything occurs due to a Divine Wisdom. As Muslims we need to accept Allah’s Decree without questioning it or being displeased with Allah – and have full faith that whatever Allah has decided is from Divine Wisdom. 

Although tawakkul is an action of the heart, it doesn’t negate the actions of the limbs in that having true tawakkul means making every effort and doing everything humanly possible within our means to achieve a goal, and then putting one’s trust in Allah . We all know the famous story of the Bedouin who came to the Prophet and asked, “Should I tie my camel up (to stop it from running away), or should I have trust in Allah ?” The Prophet replied:  “Tie it up, then put your trust (in Allah)!”29

This hadith is clear proof that true tawakkul is achieved by physically striving and making an effort first to achieve a desired goal, and then having trust in Allah .  

Umar ibn al-Khattab reported that the Prophet said: 

“If you were to put your trust in Allah the way that Allah deserves, then you would be provided for as the birds are: they leave (in search of food) at the beginning of the day famished, and they return at the end of the day full.”30

This hadith re-enforces the true nature of tawakkul – the bird doesn’t sit in its nest expecting that the food will come to him automatically, rather it does what many of us do to earn a living: it leaves in the early part of the day in search of food; a search which lasts the whole day only to return at dusk with a full stomach. That too, is the example of the true believer who strives in order to work and earn their sustenance, and then places their trust in Allah .    

Allah also commands us in the Quran to have tawakkul:

“And He will provide for him from (sources) he could never have imagined. And whosever put his trust (tawakkul) in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.” [Surah Al-Talaq; 65:3]

And even promises us:

“…If you fear poverty, Allah will enrich you if He wills, out of His Bounty. Surely, Allah is All-Knowing, All-Wise.” [Surah At-Tawbah; 9:28]

(7) Performing Hajj & Umrah

A lot of people think about the cost, effort, and energy associated with making Hajj and Umrah, especially in our times when prices for these things have increased exponentially. However, the reality is that when a person takes the time, energy, and effort to travel for Hajj and Umrah and spends his money for the pleasure of Allah , Allah rewards him by increasing his rizq. 

Abdullah ibn Mas’ud reports that the Prophet said: 

“Follow up between Hajj and Umrah (i.e. continuously), because they both eliminate poverty and sins just like the furnace eliminates dirty impurities of iron, gold, and silver. And an accepted Hajj has no reward less than paradise.”

Here the Prophet encouraged us to follow up one Hajj after another and one Umrah after another, which will not only remove our sins, but Allah will also increase our rizq. 

(8) Establish the ties of kinship

Another proven method for Allah to increase your rizq is to establish the ties of kinship, which is always difficult and awkward due to trying to maintain relationships with so many people with different personalities and characteristics coupled with the family ‘politics’ that exist in every family. In fact, part and parcel of being a human is difficult family relations and that’s why the reward from Allah is great. 

Establishing the ties of kinship means showing relatives kindness, compassion, and mercy, as well as paying them visits, inquiring about them, helping them, and supporting them to the best of one’s ability.  

The Prophet said: 

“Whoever wishes to have his rizq increased, and his life-span extended, let him establish the ties of kinship.”

(9) Marriage

This will come as a surprise to many people because the irony is that many people complain they can’t get married because they don’t have enough money, yet marriage is one of the easiest ways in which a person can guarantee an increase in his sustenance from Allah . Allah says in the Quran:

“And those amongst you who are single (male and female) and (also marry) the pious of your (male) slaves and maid-servant (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah An-Nur; 24:32]

There is no doubt that there is a clear difference between being responsible with your tawakkul and acting irrationally when intending to get married, but Imam Al-Sa’di in his Tafsir stated that this verse is a promise from Allah that a married person will be enriched after being poor if he marries.31

Imam al-Qurtubi when explaining this verse also states:

“This means: let not the poverty of a man or a woman be a reason for not getting married. For in this verse is a promise to those who get married for the sake of acquiring Allah’s pleasure and seeking refuge from disobeying Him (that Allah will enrich him) … and in this verse is proof that it is allowed to marry a poor person.”32

(10) Sponsoring Students of Knowledge

One of the noblest ways to increase one’s rizq is to financially support students of sacred Islamic knowledge so that they can be free to excel in their studies without having to worry about seeking employment in order to support themselves or their families. 

The proof for this can be found in a hadith of the Prophet where there were two brothers – one went out to work, whilst the other would come to study with the Prophet . So the one who used to go out to work complained to the Prophet about his brother, to which the Prophet replied:  “It is possible that you are provided your rizq because of him (meaning the brother who accompanied the Prophet (saw)).”33

(11) Giving Thanks to Allah

Allah promises an increase in blessings if His servants are thankful to him:

“And (remember) when your Lord proclaimed: ‘If you are thankful, I will give you more (of My Blessings), but if you are thankless (ie disbelievers), then verily, My punishment is indeed severe.’” [Surah Ibrahim; 14:7]

For this reason, the Prophet would always thank Allah because it is Allah who provided for you in the first place! The true believer always thanks Allah , by recognizing that all good is from Allah , praising Him and worshipping Him sincerely. Thanking Allah will guarantee an increase in further good and blessings from Him. 

From the mannerisms of a good Muslim another way of thanking Allah is also to thank the people who have done good for you as the Prophet said: 

“He does not thank Allah, he who does not thank the People.”34

We know that Allah is The Most-Generous and is The Bestower of Blessings, the Good-Doer (to His Slaves). The people likewise are good-doers within the limits of their ability. So whoever has good done to him by people then it is from Islamic etiquettes to thank them for being good towards him – whatever type of goodness it may be. And from the errors made is that someone does good to you and you do not thank him for his goodness nor mention him with good in order that supplication can be made for him.

(12) Showing Kindness to the Poor

The Prophet informed us that if we wish to seek Allah’s Pleasure and want an increase in our rizq, then we should show kindness and mercy to the weak and destitute of our society. He said: 

“Find me amongst your weak, because the only reason that you are provided sustenance and aided in victory is because of the weak (amongst you).”

Here it is clear that Allah will provide us sustenance and increase our rizq if we show kindness and mercy to the weak and oppressed in our society. 

Conclusions

We have seen that poverty isn’t the ideal or best way to live according to the teachings of the Quran, the Sunnah, and what we learned from the lives of the early generation of Muslims. Although we cannot say that to live the life of a rich, wealthy, and affluent person is entirely haram (as long as the source of the wealth is halal), we know that greed, miserliness, arrogance, and extravagance are also not allowed in Islam. Neither should we aim for a Muslim to eat, live, and spend only on ourselves simply to live better than everybody else. Rather it should be the aim of a Muslim to seek to earn halal wealth; to build that halal wealth and spend it on that which will bring reward and benefit to themselves, their families, and their wider Muslim community. 

There were wealthy Sahabah as we have seen, but it wasn’t the money itself that led to righteousness and Paradise – it was the choices they made with it. It’s not money that can lead to Paradise or the hellfire, it depends on the choices we make with our wealth. Money doesn’t cause the situation, but our decisions; our hearts are what leads us to do good or bad. Therefore, money is a magnifier of what is in the hearts of people.

For example, we learn of Pharaoh and Qaarun in the Quran who had great amounts of wealth and we are told that they rejected the Message of Musa . It wasn’t the wealth that ruined them, it was what they did with their wealth (i.e. mobilized their resources and army against Musa ).35

We have seen that wealth is both a great blessing from Allah and a test. Money and children can be a source of comfort in this world, but it is the righteous deeds that we attain by spending that money on charitable acts and buildings institutions that will benefit our community which will remain with us permanently, and by it we can hope for Allah’s Pleasure and a permanent reward in the hereafter. 

So with that in mind, if we want to seek wealth, let us seek it in a beautiful and permissible manner like the Prophet advised36, knowing full well that surely what is in our rizq will definitely catch up with us even if we were to flee from it.37 In the end, money doesn’t make us a good person or a bad person, but it is a reflection of what is in our hearts. Let us remind ourselves of a golden rule: if we want to be rich and wealthy in order to spend for the sake of Allah , Allah will never bless something which He has prohibited, so always seek halal sustenance and halal means in your wealth-building journey as the Prophet summarised for us the essence of seeking Allah’s Sustenance and gaining more wealth:

“O Mankind. The Holy Spirit (Jibril) has whispered in my soul that no person shall die until his time is complete and his sustenance is finished. So fear Allah, and seek your sustenance in a beautiful (ie permissible manner). And let not any of you – when his sustenance appears to be delayed in arriving – try to seek it through disobeying Allah. For verily, what Allah has (with Him) can never be obtained except from obedience to Him.”38

 

Related:

– What Is An Imam Worth? A Living Wage At Least.

– Faith In Action: Zakat, Sadaqah, And Islam’s Role In Embracing Humanitarianism In A Globalized World

1    Umar bin Al-Khattab: His Life & Times, p. 2342    Narrated by Ibn Hibban al Mawarid (2277); Sahih as-Sirah, p. 5083    Golden Stories of Sayyida Khadijah: Mother of the Believers (Social & Economic Boycott of Banu Hashim section). 4    The Biography of Uthman ibn Affan Dhun-Nooray, p.515    The Biography of Uthman ibn Affan Dhun-Noorayn. p.716    Reported by Al-Bukhari7    Reported with various other wordings by Muslim (#6883), al-Tirmidhi (3/277) and others. 8    Reported by al-Bukhari (# 3391), al-Nasa’i (# 407) and others. 9    Fath al-Bari, v. 6, p. 48510    Reported in Ṣaḥīḥ Muslim (1015)11    Reported by Ahmed (2/328), Muslim (2/703), and al-Tirmidhi (5/220).12    Reported by al-Bukhari (2/10) and others. 13    The Prophet (saw) replied to why he could sleep all night and said: “I found a date last night under my side and ate it. Then I remembered that we had (in our house) some dates that were meant to be for charity. So I feared that the date (that I ate) was of it.” Reported by Ahmed in his Musnad (2/183 and 193).14    Al-Mishkat (# 2786)15     Al-Mishkat (# 2788)16    Shar al-Arba’in, p. 27517    The Prophet (saw) said: “Avoid the seven deadly sins (al-mubiqat): shirk, magic, killing someone without just cause, eating an orphan’s property, consuming interest, accusing chaste women of fornication and running away from the battlefield.” (Reported by al-Bukhari (5/294) and Muslim (# 89)18    Ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said, “The son of Adam will not be dismissed from his Lord on the Day of Resurrection until he is questioned about five issues: his life and how he lived it, his youth and how he used it, his wealth and how he earned it and he spent it, and how he acted on his knowledge.”(Reported in Sunan al-Tirmidhi 241).19    Surah al-Hashr v. 8-9.20    A Companion of the Prophet (saw) Abu Talha welcomed a hungry traveler into his home even though they had very little to eat. Thus he asked his wife to bring whatever provisions they had and give it to the guest. As the guest ate his fill, they pretended to eat in the dim candlelight (reported in Bukhari, Muslim ,Tirmidhi, Nasa`i)21    Sunnan Abi Dawud 1544 (Book 8, Hadith No. 129).22    An-Nasa’I 147 (graded Hasan)23    The Prophet (saw): “any woman who loses three of her children, they will be a shield for her against the Fire.” A woman asked “and two?” He (saw) said, “even two.” Narrated by al Bukhari (99) and Muslim (1486). 24    Dr Qadhi ‘15 Ways to Increase Your Earnings From the Qur’an and Sunnah,’ (Hidaayah Publications, 2002m p. 33).25    Tafsir Ibn Kathir (3/595)26    Reported in al-Tabari (5/571)27     Tafsir al-Qayyim, p. 16828    Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Charity does not decrease wealth, no one forgives another but that Allah increases his honor, and no one humbles himself for the sake of Allah but that Allah raises his status.” (Reported in Sahih Muslim, 2588)29    Reported by Ibn Hibban in his Sahih (# 731 of the Ihsan edition), and al-Hakim in his Mustadrak (3/623).30    Reported by al-Tirmidhi in his Sunnan (# 2447), Ibn Majah (# 4216), Ahmed in his Musnad (# 205), Ibn Hibban in his Sahih (# 559 of the edited Ihsan), al-Hakim in his Mustadrak (4/318), and others. 31    Tafsir al-Sa’di, p. 516. 32    Tafsir al-Qurtubi, v. 12, p. 220. 33    Sunan Al-Tirmidhi (#2448), al Haakim (1/93). 34    Reported by Abu Dawud (# 4811), At-Tirmidhi(# 1954), Ahmad (# 7939)35    Surah al-Ankabut verses 29 & 39 and al-Qasas verses 28 & 76-8236    The Prophet (saw) said: “Seek this world in a beautiful manner, for every person’s affairs have been made easy for him, according to what he has been created for.” (Reported by Ibn Majah (2/3).37    The Prophet (saw) said: “Of the son of Adam were to flee from his rizq the way that he flees from death, then of a surety his rizq would catch him just as death does.” (Reported by Abu Nu’aym in his Hilya (7/90 and others).38     Reported by Al-Hakim (2/4) who declared it authentic, and al-Dhahabi agreed with him; Ibn Hibban (# 1084 of the Ihsan edition); and al-Baghawi in his Sharh al-Sunnah, and it is recorded in al-Mishkat (# 5300).

The post Money And Wealth In Islam : The Root Of All Evil? appeared first on MuslimMatters.org.

Sam Husseini to Secretary of State Antony Blinken: “Why aren’t you in The Hague?”

Three short stories of human endurance and feline joy.

There is a profound emptiness that comes from living solely for worldly gains. Spiritual stagnation often feels more suffocating than any physical burden. Many find purpose in external pursuits—career success, social status, or personal mastery. Yet these goals, while tempting, often leave us feeling unfulfilled at a deeper, more fundamental level.

A higher purpose must transcend materialism and invite us toward internal aspirations. Islam anchors us in values like discipline, selflessness, and gratitude. These are not merely ideals, but transformative practices that free us from external validation and refocus our efforts on service. In this sense, service itself becomes an act of worship.

Existential questions –Why am I here? Where am I heading? Does any of this matter? –haunt all of us at some point. 

While secular systems offer material success and societal progress, they often focus on productivity and achievements as markers of human worth. This approach can leave individuals trapped in a cycle of work and consumption, prioritizing external rewards over deeper, more meaningful aspirations. Though these systems provide temporary fulfillment, lasting answers must be tied to something that transcends temporal, and fleeting desires, which Islam, when approached holistically, offers. Islam offers profound clarity. Yet, many Muslims struggle to reconcile their faith with a modern world steeped in consumerism, hyper-individualism, and distorted values.

The Conflicted Muslim

This term describes someone who is grounded in their faith yet unsure of how to navigate modern life. This conflict stems not from a lack of belief but from an environment designed to pull us away from internal alignment. The modern Muslim faces a threefold dilemma:

• Do they tread lightly, practicing their beliefs in silence or relegating them to the background?
• Do they assimilate, seeing religion as a burden and embracing modern life fully?
• Do they reject modernity outright, living in isolation?

The answer lies in a balance: staying true to core values while engaging intentionally with the world. The Quran provides timeless guidance, reminding us that true strength comes from reliance (tawakkul) on Allah .

“And put your trust in Allah, and sufficient is Allah as a Disposer of affairs.” [Surah Al-Ahzab, 33:3]

Like Prophet Ibrahim’s courage in the face of the fire, our faith must embolden us to stand firm despite societal pressures.

Overcoming Fear and Temptation

For many Muslims, this fear manifests as hesitation to openly practice their faith. [PC: Imad Alassiry (unsplash)]

Modern media thrives on fear and temptation, manipulating audiences to conform through cancel culture and the inversion of values, making negative traits like vanity and shamelessness seem appealing. For Muslims, this can lead to a fear of being labeled as “backward” or “extreme” for adhering to religious practices, such as wearing the hijab or abstaining from alcohol. Social media platforms like Instagram and TikTok often glorify influencers who promote vanity, materialism, and promiscuity, presenting these as symbols of success and happiness.

As a result, for many Muslims, this fear manifests as hesitation to openly practice their faith. Social stigma and political repercussions have led to the phenomenon of “Muslims in the closet” where Muslims feel compelled to hide or downplay their religious identity. This stems from the belief that being Muslim somehow makes one less progressive or poses a threat to societal values, often seen as incompatible with mainstream culture. Hence, many Muslims feel the need to suppress or avoid publicly expressing anything about their religion to avoid judgment or backlash.

Tawakkul offers a liberating alternative —the Islamic concept of placing complete trust in Allah while taking responsible action, recognizing that the ultimate outcome is in Allah’s Hands. Trust in Allah empowers us to overcome external pressures. The stories of the Prophets show how reliance on Allah transforms vulnerability into strength. When Prophet Ibrahim stood before the fire, his unwavering faith turned an impossible situation into a moment of divine intervention, as Allah commanded,

“O fire, be coolness and safety upon Abraham.” [Surah Al-‘Anbiya, 21:69] 

These narratives are not mere tales but rather provide guidance on one’s path.

Temptation in the modern age is equally pervasive, revolving around the pursuit of instant gratification, material wealth, social validation, and mindless consumption, which can take precedence over values, self-discipline, and reflection. From social media’s endless distractions to consumerist ideals, our attention is constantly diverted from spiritual growth. The solution isn’t to avoid all worldly pleasures but to align our pursuits with Islamic values. Engaging in meaningful activities such as sports, art, and literature can help us rise above mindless consumption. Imagine reclaiming the ethos of the Islamic Golden Age, where creation outshone consumption, and culture reflected the Divine.

Community Preservation

Modern society suffers deeply from a loss of community. A Meta-Gallup survey across more than 140 countries found that nearly 1 in 4 adults report feeling very or fairly lonely. Loneliness has become a pandemic, exacerbated by technological isolation, superficial interactions, and a growing focus on individualism over collective well-being. Amid this crisis, the Ummah remains a vital asset for Muslims: a source of belonging, shared purpose, and spiritual support.

Islam’s emphasis on community preservation, rooted in the Quran and Sunnah, offers a remedy to this modern ailment. By upholding shared values, mutual accountability, and collective goals, Muslims are uniquely positioned to resist the fragmentation so prevalent in secular societies. Every Muslim has a role to play to strengthen the Ummah. Daily acts of kindness, community engagement, and the creation of content that reflects Islamic values all contribute to a stronger, more resilient community. These small, intentional actions build the foundation for collective strength and ensure the preservation of our shared identity in a rapidly changing world.

Aesthetics, which encompasses the beauty found in both spiritual and physical realms, also plays a critical role in showcasing the Muslim way of life. Historically, Islam’s appeal often stemmed from the dignity, generosity, and courage displayed by its followers. For example, consider the transformative impact of the adhan on non-Muslims who hear it for the first time. The spiritual resonance, combined with the dignity of Muslim conduct, has long been a source of dawah. This connection is particularly important in an age of superficial interactions. Today, these principles remain powerful tools for creating connections and inviting others to explore the faith.

Reclaiming Our Narrative

Modern Muslims have the tools to navigate this complex world, but we must learn to wield them. There is no need to choose between religious values and modernity; both can be beautifully and meaningfully integrated. 

Islam offers a comprehensive way of life, and it’s our responsibility to live it authentically. By focusing on spiritual depth, strengthening community bonds, and committing ourselves to excellence, we can remain true to our values while engaging with the modern world. Whether through critically engaging with the media, supporting community initiatives, or dedicating ourselves to personal and professional growth in line with Islamic principles, we must embody the beauty of Islam and share it with the world.

Never let the fear of judgment hold you back from practicing your religion fully and respectfully. In doing so, you beautify the world with values that uplift and inspire, showing the true beauty of Islam in action.

 

Related:

– The Coddling Of The Western Muslim Mind: [Part 1] The Cult Of Self-Esteem

– Strengthen Civic Roots In Society To Be A Force For Good

 

The post The Conflicted Muslim: Finding Purpose In A Changing World appeared first on MuslimMatters.org.

In the absence of any functioning civil police in Gaza, looters have targeted trucks to sell aid on for inflated prices.

We speak to Ahmed Alnaouq whose family was murderedin the genocide, and Shir Hever, who is hopeful about a military embargo.

Student activists grapple with burnout after sparking global uprising.

Six Palestinian journalists killed in Israeli attacks.

Journalist Haggai Mattar doesn't go far enough.

Each year, the judges of the Muslim Bookstagram Awards spend time and thought on choosing the best Muslim books of the year. We look for quality of writing, rich and unique stories, and most importantly, Islamic values being upheld and highlighted.

After much reading, discussion, and passionate thoughts, the judges have finally cast their ballots – and the Muslim Bookstagram Awards 2024 winners are in!

Best Muslim Board Book

Friday Fun is a solid toddler board book that WILL survive being thrown and chewed on… just prepare to read this on repeat!

The deceptively simple language (2-3 words a page!) somehow manages to evoke pure Muslim joy, alongside the adorable pictures. This book is all about the day of Jumu’ah and fulfilling the special Sunnahs.

Best Muslim Picture Book

Dear Muslim Child is a love letter to every Muslim child, filled with love and light and tenderness. In just a few lines, the author underscores everything from loving Allah to the spiritual elements of wudhu to the importance of salah. She is able to acknowledge Muslim children’s fears of being teased and harassed, and at the same time empowering young readers to turn to Allah for strength.

Best Middle Grade Book

Safiyyah’s War

Safiyyah is a plucky young girl whose family lives in the apartments set within the Grand Mosque of Paris, and spends her days between school, poring over maps at the library, and assisting her father in his duties at the masjid. When the Nazis make their way into France, Safiyyah’s Baba – and Safiyyah – become a part of the resistance, smuggling Jews into safety.

This isn’t just a fictional story; this novel highlights the real-life role of Parisian Muslims and the Grand Mosque of Paris in saving the lives of Jews during WW2, and sheds light on an important part of history that is oft ignored.

Best YA/ Adult Fiction

The Thread That Connects Us [YA]

Two girls, one in Somalia and one in London, find their lives thrown together in a way both unexpected and unwelcomed. Halima and Safiya need to dig past secrets and buried lies to discover what – if anything – they mean to each other. The authentic Islamic representation remains outstanding in Ayaan Mohamud’s work, and it is wonderful to see Somali Muslim stories being highlighted.

Best Non-Fiction

The Power of Du’a 

Just as with her first book, Ramadan Reflections, Aliyah Umm Raiyaan brings classical Islamic knowledge and presents it to readers in a manner both easily digestible and relatable, and most importantly, practically applicable. Each chapter addresses an element of du’a – approaching Allah, having the correct mindset, good deeds to accompany du’a, and more – alongside individual dua stories, a “Develop your du’a” segment that includes practical tips on incorporating the chapter’s suggestions, and “Allah, transform my du’a” with a written out du’a for you.

Best Holiday Book

An Eid Tale

This visually stunning board book shows toddlers all the joys of Eid! Little ones will enjoy looking at the siblings getting up on Eid morning, praying, putting on new clothes, taking their Eidi to get gifts, sharing with the homeless, the aunties doing henna, the uncles drinking chai as they make their way to the masjid to pray and celebrate. It is beautifully illustrated, with simple toddler aligning text, and is an absolute joy to read, spend time with and share.

Best Illustrations

My Olive Tree

In this simple, touching picture book about the healing power of a loving community, a girl’s grandpa and her neighbors help her grow an olive tree in a war-torn land. The crisp illustrations evoke the joy of a Palestinian child and her connection with her family and the olive trees they dearly love.

Judges’ Choice

A Map for Falasteen 

When Falasteen looks for her family’s country on the map – she can’t find it! She turns to her family for answers… and they tell her the full, rich, heartbreaking story of Palestine, its people, and its places… and create a map of her very own to the land they hold as home in their hearts.

Sponsor’s Choice

My First Salah Book: Why and How We Pray

This wonderful addition to the Learning Roots collection establishes a strong foundation about salah for young readers! With easy to understand language and clear, cute illustrations, this book is a must-have for every Muslim family.

Congratulations!

Congratulations to all the winners of the Muslim Bookstagram Awards 2024!

[DON’T FORGET! SPECIAL COUPON CODE: Use the coupon code “MBR” for 15% off all products ordered from Crescent Moon Bookstore!]

Related:

The Muslim Bookstagram Awards 2024: Meet The Finalists!

The Muslim Bookstagram Awards 2023: Meet The Finalists!

The Muslim Bookstagram Awards : The 2023 Winners!

The post The Muslim Bookstagram Awards 2024 Winners appeared first on MuslimMatters.org.

People in Gaza are constantly finding ways to cope.

Have you felt like you’re all-too-aware of warning signs lately when on the look-out for a potential spouse? Watch how they treat their mother. Observe the way they talk to retail workers at a coffee meetup. And don’t forget to ask them their thoughts on politics!

In the constant juggle between looking for red flags and green flags, you may just want to raise a white flag of your own. Searching for a partner is exhausting. Compounding it with conversations on money, intimacy, and routine can make you rethink your thoughts on singlehood for good.

Looking for a spouse doesn’t have to mean looking for red flags. Often, much of the discourse in dating articles can be between two extremes—having rose-colored glasses, or seeing red in everything they do.

I suggest a new approach: to research a potential as you would an academic paper. There’s a certain kind of objectivity we bring with us to academia, one that might help us in navigating romance as well. 

In the classroom, we’re encouraged to ask questions and foster discussions. Our partners are also our futures, and we should evaluate them in a similar manner. This general outline of questions can help foster more as you reflect on whether this one could be “the one:”

1. Are you entertained or uncomfortable?

Humor is important in any relationship. We rarely surround ourselves with friends who make us cry more than laugh. Why would we do the same for a lifelong partner?

Something as simple as their jokes can tell you a lot about their character. If they’re serious about you, they may try to make you smile, often. But how they do so can either ignite conversation or backfire completely. You might want to ask yourself things like:

• Do they “joke” about their previous potentials, or men/women in general?
• Are they someone who uses crude language frequently, and is crass when speaking about men/women?
• Do I detect resentment and anger packaged as sarcasm or dark humor?

What they find entertaining can also extend to TV shows, movies, and books. A man who proclaims himself to be a feminist, for example, may consume media where women are in positions of power—but are still sexually assaulted and experience verbal abuse. A woman may say that she marvels at the skill of an artist or author to tell a lewd story, craft a crass lecture, or write an explicit song, but then, why choose that subject matter too?

This will also tell you how they spend their time—and if you’d be okay with that. If your love language is quality time, for example, and they spend several hours playing video games, that could be hard to live with.

2. Are you informed or disgusted?

Seeing what kind of platforms they frequent can be telling. If the two of you have exchanged social media accounts, a search through their following can enlighten you on their views. However, if you find something that unsettles you, ask them about it. Even I’m guilty of not taking the time to clean out my subscriptions.

Pay attention to the secular and the sacred. As Muslims, we have a relationship with our deen and dunya. [PC: Stephen Harlan (unsplash)]

Pay attention to the secular and the sacred. As Muslims, we have a relationship with our deen and dunya. If you identify as a political independent, it could be challenging to marry someone more liberal-leaning. If activism is important to you, ask them the following when you’re comfortable:

• Which government officials do you feel represent you?
• Are you boycotting, donating, or organizing?
• Have you been to a protest? Why or why not?

As mentioned above, finding out what they find informational can also be beneficial. Where they get their news from is a source for you on their thought process. Remember, not listening to music may not always be a green flag! Someone who does so out of piety may favor listening to an Islamic speaker whom you don’t vibe with, and vice versa.

As you talk with them often, see what they’re watching, reading, and listening to. You may even be delighted to hear that the two of you have the same taste!

3. Are you persuaded or forced?

You should never have to whittle yourself away to fit into someone’s life. No one has any right to ask you to change your appearance or lifestyle, even if they believe it is right. 

Many a potential will ask you anything, whether you’d consider wearing niqab, growing out a beard, and moving abroad. If you are content with none of those things, voice that. Make it absolutely clear that these are deal breakers (if they indeed are). In most cases, the person will appreciate that you told them. If they don’t, know that your Lord is not only Al-Razzaq (The Provider) and Al-Wadud (The Most Loving). He created you as you are and loves you as you are. Surely, He has written someone who does the same.

If the two of you disagree on something, see if the following happens:

• You feel respected as they discuss their thoughts and feelings.
• You’re able to voice your discontent, and they accept it.
• Wonder how important this matter is to you—marriage is about picking battles, and courtship is very much a training ground for that.

Once, I’d mentioned my hesitance to endorse a candidate due to an issue I felt strongly about. To my surprise, the brother became emphatically opposed to my opinion. He minimized the issue that affected me (as well as several others), and went on about how his own livelihood would be better improved under the candidate. Needless to say, neither the discussion—nor our courtship—lasted very long.

 

It’s strange, isn’t it? We allow ourselves the freedom to mark books as “DNF” (Did Not Finish) and remove shows from our watchlist. However, we don’t always allow ourselves that same grace when it comes to the most important life decision we could ever make. As you proceed in your search for a husband/wife, it’s completely valid that the two of you might be on the same page initially. But in the end, this man may just end up being a person you’ve spent time with, not a partner to spend a lifetime with. Women and men who divorce come to this same realization, and so can you in the talking stage.

This is why istikhara is important. Allah ﷻ will show you the signs as the stages progress—you may be having nudges to proceed up until an engagement. Continue to make du’a and consult with others. Getting to know a potential spouse is a long process, and even extends far beyond the marriage itself. Praying for guidance is one of the most important parts of this entire research process.

When we evaluate papers, we see if they’ve thoughtfully informed, entertained, or persuaded us—we can do the same for people, too.

 

Related:

– You Found “The One” In Your MSA [Part 1]: First Steps

– 3 Steps To Safely Prepare For Your Halal Marriage – As Simple As ABC

 

The post Getting to Know A Potential Husband/Wife? 3 Questions To Ask Yourself First. appeared first on MuslimMatters.org.

Israel denies lawyers access to files.

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~30 minutes

Learning Objectives

By studying this material, you will be able to:

• Understand the concept of Khushu’ and its importance in attaining a meaningful, spiritually fulfilling Salah.
• Recognize the role of presence of heart in Salah and identify practical steps to cultivate this focus during prayer.
• Explain how Iman (faith) impacts one’s ability to concentrate in Salah and how strengthening Iman can enhance Khushu’.
• Comprehend the value of understanding the meanings of words recited in Salah and how this deepens one’s connection to the prayer.
• Identify and manage internal and external distractions to improve focus and sincerity in Salah.
• Define the concept of tayyib (purity) and understand its relevance to earnings, consumption, and lifestyle as they affect the acceptance of worship.
• Describe the conditions for accepted dua and the role of purity and humility in increasing the likelihood of Allah accepting one’s supplications.
• Recognize the symbolic elements within Salah, such as facing the Qibla and the physical positions, and how they align with spiritual intentions.
• Reflect on the importance of living a pure and lawful life to ensure the sincerity and acceptance of both Salah and dua.
• Evaluate the transformative power of Salah when performed with true focus and humility, beyond mere ritual compliance.

Class Summary Introduction: Finding Meaning in Salah

Salah, or prayer, is a fundamental act of worship in Islam. Beyond its external structure and rituals, Salah offers believers a unique opportunity to connect with Allah deeply. To truly experience this, one must cultivate Khushu’—focus, humility, and presence of heart. This post explores the inner dimensions of Salah and offers guidance on how to make each prayer a meaningful journey toward spiritual growth and closeness with Allah.

Presence of Heart: The Key to Focus

To attain Khushu’ in prayer, one must bring presence of heart, which means focusing solely on Allah and pushing away distracting thoughts. This depth of focus grows with our concern for the afterlife and acknowledgment of the dunya’s (worldly life) temporary nature. Ramadan often brings heightened concentration in prayer, illustrating that strengthening one’s Iman (faith) can naturally enhance our ability to stay present during Salah. Practically, this means preparing your mind and environment before starting Salah, removing physical distractions, and committing your heart to prayer as your priority.

Understanding What You Say in Salah

Engaging with the meanings of the words recited during prayer is essential for a spiritually impactful Salah. Instead of merely listening to beautiful recitation, strive to connect with the message, reflecting on the words of Al-Fatiha and other verses. Internalizing these meanings can stir deep emotions, helping to align your body, mind, and soul with the prayer.

Managing Distractions in Salah

Distractions can come from external sources, like noises or visual stimuli, or internal thoughts, such as worries and daily concerns. To reduce distractions:

• Choose a quiet, simple space to pray, free from eye-catching decor.
• Set aside daily worries before entering Salah, ensuring a calm and focused mind.

If worldly concerns arise during Salah, remember that your purpose is to communicate with Allah, temporarily leaving behind all other matters.

Living a Pure (Tayyib) Life for Accepted Worship

The Prophet Muhammad (ﷺ) emphasized that Allah is pure and only accepts that which is pure. This includes our actions, income, and daily habits. Earning and consuming halal (permissible) sustenance strengthens the integrity of our Ibadah (worship), making it more likely to be accepted. Avoiding haram earnings and consumption purifies not only our lives but also our connection to Allah, aligning our lifestyle with our spiritual goals.

Conditions for Accepted Dua

The Prophet Muhammad (ﷺ) highlighted four conditions that increase the likelihood of dua (supplication) being accepted:

1. Length of Travel – The dua of a traveler is often granted.
2. Humility – Approaching Allah with genuine vulnerability and humility.
3. Raising Hands – A sign of dependence on Allah.
4. Persistence – Continuously asking Allah reflects sincere desire.

However, indulging in haram acts weakens the chance of acceptance, even in a state of sincere prayer. To seek Allah’s blessings, keep your actions and earnings pure, striving for a life that aligns with Allah’s commands.

Conclusion: Making Salah a Meaningful Connection

By cultivating Khushu’, seeking purity, and practicing humility, Salah becomes more than an obligation; it becomes a profound connection with Allah. Let your prayer be a reflection of a sincere, tayyib life, one that Allah is more likely to accept and reward. May Allah help us make every Salah a means of drawing closer to Him.

Full Transcript The Importance of Salah and Focus (Khushu’)

Alhamdulillah Rabbil Alameen, Sallallahu Wa Sallam, Baraka Nabiyyina Muhammadin Wa Ala Alihi Wa Sahbihi Wa Sallam, Tasliman Kathira Mamma Ba’d. I welcome you back to our Ta’seel classes, where we are currently discussing the book of Imam Ibn Qudamah, Muqtasar Minhaj Al Qasideen. Last week, we were talking about the inner secrets of Salah. What makes Salah so unique? How can you benefit from Salah to the maximum? We spoke about one of the most valuable things about Salah.

If you want to focus or at least benefit from Salah, what is that quality you need to acquire? Is it connected? Got it? Okay. So what is that quality that we’re talking about? If you acquire it in your Salah, you will gain the maximum benefit from it. What is that thing? What do we call it? Al-Khushu’, right? Khushu’ — concentration, focus in your Salah and your Ibadah.

This is the most important thing about your Salah. Most of us, when it comes to Salah, what do we care about? The technical aspects, such as Arkan and Shurut — like making Wudu, waiting properly, facing the Qibla, doing the Salah in the best format, making your Adhkar in Salah. We focus on these to ensure our Salah is accepted.

There’s no doubt about that. But it’s not just about having your Salah accepted. It’s about whether it was meaningful. Was it truly meaningful? Did you connect with Allah SWT? So that’s what I mean by a Salah that has a secret.

Tonight, Ibn Qudamah is elaborating on the various aspects of your Ibadah, specifically in Salah. He’s showing how you can have a fully concentrated, meaningful Ibadah and connection with Allah SWT. So we’re reading from page 45 now.

Presence of Heart in Salah

Bismillahir Rahmanir Rahim. The author says: “There are many things that bring life to the prayer. Among them, the following:”

The first is the presence of heart, which means emptying the heart of everything unrelated to the act of worship at hand. What leads to this is concern. When you are concerned about a matter, your heart will be automatically present.

Therefore, the only way to create presence of heart is to direct one’s concern toward the prayer. The strength and weakness of this concern depend on one’s faith in the afterlife and the worthlessness of this world. So if you notice that your heart is not present in prayer, it is because your faith is weak.

You must work hard to strengthen it. Ibn Qudamah explains that if you want to benefit from your Salah, the inner secret lies in the presence of the heart. Last week, we briefly covered the concept of presence of heart in Salah.

This presence means that when you are praying, you are not distracted. Your whole heart focuses on this Ibadah, bringing your mind, heart, and actions into alignment with Salah.

He says here that you need to completely vacate your heart from anything distracting, so you focus only on Allah SWT. How do you do that? The most important thing is concern.

What does that mean? If you are concerned about something, you’re always thinking about it. It’s always present in your heart and mind, all the time.

If you’re concerned about Allah SWT accepting your Salah, you will always think about this. It will always come to mind. If you are concerned with making Salah meaningful and connecting with Allah, this focus will be there.

But if you are only concerned about fulfilling the obligation, like ticking off Duhur, Asr, and Maghrib, that’s the maximum level your heart will reach. It’s just, “I did my part.” You may not even remember what you recited.

That’s why, unfortunately, sometimes we start our Salah by saying, “Allahu Akbar,” and the only thing we remember afterward is, “As-salamu alaykum wa rahmatullah.” What happens in between? Only Allah knows.

When asked about the masjid experience, people often say it was beautiful. But if you press them on what was recited or how it felt, they may have no answer.

So, if you would like to have your heart present while making Salah, concern yourself with your Salah. Make it a true concern: Will Allah accept this from me? Will I be counted among the khashi’een — those who focus and concentrate? That should be your concern because whatever concerns your heart will enter during that Ibadah.

If you are concerned about work or finishing quickly to complete homework, then obviously, your heart will not be present. It will only be temporarily focused on what’s next.

To combat this, you need to bring that concern into your life and Salah. He continues, saying that having your heart present depends on the strength or weakness of your Iman. Stronger Iman makes it easier to focus on Salah, while weaker Iman makes it harder.

Consider Ramadan. How easy is it to focus your heart on Salah then? Even during the lengthy taraweeh or qiyam at 3 a.m., when everyone else is asleep, you come to the masjid and pray — and enjoy it. Why? Because, in Ramadan, as Iman rises, your concerns for the Akhirah also rise.

Towards the end of Ramadan, you may find yourself saying, “Ya Rabb, keep Ramadan going,” because the feeling is so great.

So, your heart will connect based on the strength or weakness of your Iman. Also, how much you value the dunya matters. If you place too much value in this world, your heart will focus on it rather than the Akhirah.

He adds, if you find your heart is not present in Salah, that’s an indication that your Iman is not where it should be. Work on it. And we’ve discussed ways to strengthen your Iman before.

May Allah SWT strengthen our Iman and make us among those who have Khushu’ in our worship.

Understanding What is Being Said

The second point: understanding what is being said. This goes beyond just having the heart present. Often, your heart may be present with the words but not their meanings. Therefore, you must focus on understanding what you say in prayer by repelling distracting thoughts and eliminating their causes.

These causes can be external — things that occupy your ears and eyes — or internal, like worldly worries that take your mind in various directions.

The latter is harder to control. Looking down or closing your eyes doesn’t help when the distractions are internal.

For external distractions, remove anything that could occupy your senses. Pray facing the Qibla and avoid places with distractions or ornate designs. The Prophet, once while praying in a garment with ornamental borders, removed it afterward, saying it distracted him from prayer.

So, this second point is about understanding — tafahum — the meaning of what you recite. Why is this important? Sometimes, our hearts are present with the words but not with their meaning. Especially in the last ten nights of Ramadan, people often ask, “Who is reciting tonight?” wanting to hear someone with a beautiful voice.

But our focus should not just be on enjoying the sound of the Qari. Instead, we should try to focus on the meanings of the recitation. Whether or not you understand Arabic, if you know the Imam’s recitation plan, read the translation beforehand.

This helps connect your heart with the meanings, bringing tears, shaking the heart, and even physical reactions because the brain has the power to translate thoughts into physical responses.

Managing Internal and External Distractions

Imam Ibn Qudamah then talks about distractions, both obvious and hidden. Some distractions are external — sounds or sights that affect our focus. For instance, if you bring children to the masjid, and they run around, please take them to a room where it won’t distract others.

We also recommend that people dress modestly when coming to the masjid, as certain attire can distract others in prayer. In the hadith mentioned, the Prophet wore a garment with markings, which distracted him during prayer. When he finished, he immediately took it off and gave it to his family, asking them to exchange it for a plain cloth, as it distracted him from his prayer.

Today, our masajid are filled with designed clothing, and I even wore a vest with a design today! It’s not haram to wear clothing with designs, but if you want more concentration and Khushu’, less distraction for the eyes and ears is better.

When you pray at home, choose a quiet space with minimal distractions. Make sure your prayer area is free from unnecessary decoration, even with prayer carpets. Many people buy elaborate carpets from Umrah or Hajj, which is the opposite of what is ideal — a plain carpet with no designs is best for focus.

The internal distractions are even harder to combat. To overcome these, you need to prepare yourself before you start Salah. For instance, don’t rush into Salah right after dealing with work or chores.

Last night, I went to pray Isha in another masjid. I arrived four or five minutes before Iqama and wondered if I’d missed it because no one was there. Around one minute before Iqama, brothers were suddenly fighting for parking spots! Many people rush to make it just before Iqama, with minds preoccupied by everything from traffic to daily worries. These distractions will follow you into Salah.

To focus, make a conscious break between what you were doing and your Salah. Abu al-Darda’ said one of the signs of understanding yourself is finishing whatever you’re busy with before starting Salah. If you’re typing a letter and need a few more minutes, it’s better to finish that and go into Salah with a free mind, rather than stopping abruptly and bringing that concern with you.

The Prophet taught us that there should be no Salah when food is ready or when one needs to use the bathroom. This is because you would rush the prayer, and your mind would be occupied. So, to ensure clarity of mind and heart, finish any pressing need first.

Remembering the Akhirah and the importance of standing before Allah also helps. If distracting thoughts persist, that indicates an attachment to desires and needs for this world. In that case, re-evaluate yourself and detach your heart from such matters.

The Metaphor of the “Tree of Desires”

A powerful metaphor illustrates this: imagine a man sitting under a tree to clear his mind, but the sparrows in the tree keep disturbing him. He shoos them away, but they come back. To eliminate the problem, he must cut down the tree. Similarly, if you’ve planted a “tree of desires” in your heart, worldly thoughts will keep coming to it in Salah. Instead of fighting these thoughts, remove the source.

When a disease is strong, the heart remains attached to worldly matters, pulling you out of focus. Amir Ibn Abdul Qais was asked if he ever thought of worldly matters in Salah. He replied that he would rather be struck with spearheads than experience that distraction.

Eliminating love for this world is hard, and it’s rarely removed completely. Still, try your best to detach where possible. Only Allah can grant success and assistance.

Reverence for Allah (SWT)

Glorifying and revering Allah comes from two things: knowing the sublimity and might of Allah, and knowing the worthlessness of the self. This results in submissive humility and yielding. Recognizing Allah’s greatness reminds us of our own insignificance, making reverence for Allah a natural response.

Knowing Allah through His names and attributes — Al-Samee’, Al-Baseer, Al-Azeem, Al-Mutakabbir — helps us understand His magnificence and our place as His servants. Being Allah’s slave is an honor, a privilege. Today, however, self-glorification is out of control; society tells us, “It’s all about me.” But for a true connection with Allah, know your place with Him.

This realization gives life to your prayer. Hope adds to this reverence. You fear Allah but also hope for His mercy and reward. Balance hope with the awareness that negligence could result in punishment.

Rituals and Symbolism in Salah

Presence of heart is required throughout all parts of the prayer. When you hear the adhan, imagine it as a call to stand before Allah and prepare accordingly. Consider how you’ll answer and in what state you’ll attend.

When covering yourself for Salah, remember you’re hiding your outward shamefulness, but your inner faults and sins are exposed before Allah. These can only be concealed through regret, bashfulness, and fear of Allah.

Facing the Qibla symbolizes turning away from all other directions to focus solely on Allah. When saying “Allahu Akbar,” make sure your heart does not contradict your tongue. If you consider anything greater than Allah, even your desires, you have belied your words.

Upon saying “A’udhu Billahi Minash Shaitanir Rajeem,” seek true refuge in Allah. And when reciting “Alhamdulillahi Rabbil Alameen,” remember His gentleness. When you recite “Maliki Yawmid Din,” remember His might.

Understanding the words of Al-Fatiha, which we recite daily, connects our hearts to the meanings, enhancing our focus and sincerity. If you don’t know the meaning of the Fatiha, learn it because it is the core of Salah.

A companion once read, “And when the trumpet is blown,” and was so moved by imagining the Day of Judgment that he collapsed and died. Such focus and sincerity led some pious individuals to extreme reactions.

The bowing (ruku’) and prostration (sujood) positions remind us of humility. Placing our heads on the ground before Allah brings us closer to Him. This connection, rooted in sincerity and focus, purifies the heart and illuminates the soul.

However, if you perform Salah outwardly without focus, you will miss its true essence. Only those who truly understand experience its transformative power.

May Allah SWT give us Khushu’ and help us understand the beauty and spirit of Salah.

Living a Life of Purity (Tayyib)

The Prophet Muhammad (ﷺ) said, “O people, Allah is pure and accepts only that which is pure.” He has commanded the believers as He commanded His messengers, saying, “O Messengers, eat of the good things and act righteously.” And He also says, “O you who believe, eat of the good things that We have provided for you.” Then he (ﷺ) mentioned a man on a long journey, disheveled and dusty, who raises his hands to the sky, saying, “My Lord, my Lord,” while his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with what is unlawful. So how can his supplication be accepted?

This hadith, narrated by Muslim, carries a profound message. Although the translation may say “pure wholesome food,” the meaning of the hadith extends beyond just food to signify a life of purity in every aspect. Every part of what you do, from what you earn, to how you consume, should be tayyib — pure.

The Prophet (ﷺ) says that Allah is pure and accepts nothing but what is pure. This reminds us that if we want to present something to Allah, it must be something Allah will accept, and He only accepts what is pure. Then he gives an example that the command to live a pure life is not only for the Prophets; it’s also for the believers. He quotes two verses that show both Prophets and believers are required to follow the same standard of purity.

Scenario of the Man on a Journey

He then describes the scenario of a man who is disheveled and tired, having been on a long journey. This journey has made him vulnerable, a stranger far from his land, possibly not even speaking the language, and with no resources. He is in a truly desperate, vulnerable state. And he raises his hands, calling out, “My Lord, my Lord,” as he feels he has no one else to turn to but Allah.

Yet the Prophet (ﷺ) says, despite this man’s desperate state, his supplication is not answered. Why? Because his food is haram, his drink is haram, his clothing is haram, and he has been nourished with haram. How then can his supplication be answered?

Navigating Modern-Day Challenges of Tayyib

This hadith is quite scary, especially in the context of today, where it is difficult to be certain about what is purely halal. Sometimes, even in a halal restaurant, certain ingredients may be questionable. Even when you strive to keep your earnings clean and avoid riba or cheating, the economic system around us makes it challenging. There are always elements of the haram that can affect us, making it hard to fully know what is halal and pure.

So how should we understand this hadith and live a normal life in these times? This is a significant question. Imam Ahmed mentions two viewpoints regarding these matters, and the hadith itself clarifies that actions aren’t fully acceptable if they are mingled with what is haram.

Layers of Acceptance in Deeds

However, the concept of acceptability here has several layers: Does it mean Allah accepts or rejects the action itself, or that the virtue of the action is diminished?

There are three potential meanings of acceptance in this context:

1. Acceptance of Contentment and Praise: This means that Allah, while requiring the action to be done, does not grant the performer contentment or commendation. For example, when a pilgrim performs Hajj, Allah may ask the angels, “What do these people want from Me?” This is a virtue reserved for those whose actions are pure, done with acceptable earnings and circumstances. So even if the action must be performed, one should not expect praise or admiration from Allah if it is tainted with haram.
2. Acceptance of Reward and Recompense: Here, the Prophet (ﷺ) may be saying that one should not expect any reward for an act tainted by haram, even if it is obligatory. For instance, if a person drinks alcohol, the Prophet (ﷺ) says that their Salah will not be accepted for forty days. This does not mean they are exempt from praying; rather, they must fulfill the obligation, but they are not granted any additional virtue or reward due to their sin.
3. Acceptance as Discharge of Obligation: In some cases, certain actions are outright invalid due to their circumstances. For instance, a man might pray in a silk shirt, which is haram for men to wear, but he insists on wearing it to look good for Salah. In this case, while he has fulfilled the external requirements of Salah, the act is tinged with a transgression.

For example, if someone prays on a stolen prayer rug, or if a woman steals a hijab just to cover and pray, these actions might outwardly fulfill the requirements of Salah, but they are deeply flawed because they are mixed with transgression.

In the Hanbali school, this distinction is known as al-jihatu minfakka — meaning that in such cases, two separate issues are at hand. One is the act of prayer itself, which is obligatory, while the other is the sinful act of using a haram item in the process. These two elements are assessed independently, so the prayer is still obligatory, but it loses some of its spiritual integrity.

Another school of thought holds that if a prohibition applies directly to an act, it negates the validity of the act itself. So, if someone goes on Hajj with income that is not fully halal, the Hajj may fulfill their obligation in terms of accountability, but they should not expect the same level of reward and blessings.

Purity in Charity and Worship

There is a similar example in zakah: if someone gives charity with haram earnings, it is not considered acceptable. In Sahih Muslim, Ibn Umar narrates that the Prophet (ﷺ) said, “The prayer is not accepted without purity, nor is charity from property acquired dishonestly.” This emphasizes that any charity or zakah given from ill-gotten wealth is not accepted.

The Prophet (ﷺ) also said, “A person who earns money through haram means and spends it in charity, seeking blessings, or leaves it behind as an inheritance, it will be his provision for the fire.” This stark warning shows that one cannot expiate haram with haram; Allah only erases evil with good.

A common question arises about what to do with riba (interest) or money earned in ways that are not fully halal. Some people think they can donate it to the masjid or use it for charitable purposes. However, this money should not be brought into acts of worship, such as giving to the masjid or feeding the poor. Instead, one should try to dispose of it in a way that does not contribute to worship or charity directly — such as municipal or public works.

Conditions for Dua to Be Accepted

Now, when it comes to dua, the Prophet (ﷺ) highlighted four conditions that make dua more likely to be answered, and one major factor that prevents it from being answered. These conditions are:

1. Length of Travel: Being on a journey increases the chances of having your dua accepted. So when you are traveling, take the opportunity to make sincere dua for all your needs and hopes.
2. State of Humility: The Prophet (ﷺ) described the man as disheveled and dusty, emphasizing a state of humility. This does not mean literally being dirty, but rather displaying humbleness and vulnerability in front of Allah. Avoid arrogance and approach Allah with genuine humility.
3. Raising Hands: Raising hands when making dua is a form of displaying need. The Prophet (ﷺ) raised his hands in various ways, depending on the type of dua. When asking for something specific, you may raise your hands palms up, as if receiving. For praising Allah alone, he would sometimes raise just his index finger.
4. Persistence in Asking: Insistently repeating your dua and being persistent shows sincerity. Unlike humans, who tire of being asked, Allah loves to be persistently asked by His servants.

However, one major factor that prevents dua from being accepted is indulgence in haram, especially if it extends into a way of life. If someone constantly consumes what is haram or engages in haram earnings, their dua may not reach the level of being answered. The Prophet’s words, “So how can he be answered?” don’t mean it’s impossible, but the likelihood of acceptance is greatly diminished.

Conclusion: Striving for a Pure Life and Acceptable Deeds

To conclude, the path of tayyib — purity — is essential to having our dua accepted and our deeds valued. Although erasing the love of dunya (worldly attachments) completely is challenging, we should strive to keep our hearts focused on Allah, keep haram out of our lives, and make our supplications with sincerity and purity.

May Allah make us among those whose dua is accepted and who observe what is halal in every aspect of life. May Allah fill our hearts with love and mercy for each other and keep us on the path of righteousness.

Q&A 1. What is the main quality needed to maximize the benefit from Salah?

• Answer: Khushu’ (focus and humility).

2. What does Khushu’ mean, and how does it enhance Salah?

• Answer: Khushu’ means concentration, focus, and humility, which bring a deep sense of presence in Salah, helping one to connect sincerely with Allah.

3. Why is presence of heart important in Salah, and how can one achieve it?

• Answer: Presence of heart allows complete focus on Allah, free from distractions. It can be achieved by making Salah a genuine concern, strengthening faith (Iman), and preparing mentally before prayer.

4. How does one’s Iman (faith) influence Khushu’ in Salah?

• Answer: Stronger Iman naturally enhances focus in Salah, while weaker Iman makes it harder to stay connected and present during prayer.

5. How can understanding the meaning of recited words deepen the experience of Salah?

• Answer: By internalizing the meanings, the worshiper connects more deeply, enhancing sincerity and emotional response, aligning heart and mind with the words of prayer.

6. What are some practical steps to minimize distractions during Salah?

• Answer: Pray in a simple, quiet space free from visual or auditory distractions, set aside worries, and avoid rushing into prayer directly from daily activities.

7. What does the concept of “tayyib” mean, and why is it important in worship?

• Answer: Tayyib means pure; it refers to keeping one’s earnings, consumption, and actions free from haram (forbidden) elements, which strengthens the integrity and acceptance of worship.

8. How does the Prophet Muhammad (ﷺ) describe a person whose dua might not be accepted?

• Answer: A person who indulges in haram in terms of food, drink, clothing, and earnings, making their dua less likely to be accepted.

9. What are four conditions that increase the likelihood of a dua being accepted?

• Answer: (1) Length of travel, (2) humility, (3) raising hands, and (4) persistence in asking.

10. How can worldly attachments affect focus in Salah, and what metaphor illustrates this?

• Answer: Worldly attachments bring internal distractions. The metaphor of the “tree of desires” illustrates how worldly concerns keep returning to distract unless the root cause (love of dunya) is addressed.

11. What does raising one’s hands in dua signify?

• Answer: It signifies dependence and vulnerability before Allah, a sign of sincere asking.

12. Why should one strive for purity in earnings and consumption, especially in relation to Salah and dua?

• Answer: Purity aligns one’s life with Allah’s commands and enhances the acceptance of both Salah and dua by avoiding haram elements that could otherwise invalidate them.

13. What is the symbolic meaning of facing the Qibla in Salah?

• Answer: Facing the Qibla symbolizes turning away from all other directions and focusing solely on Allah.

14. Why is it essential to understand the words of Al-Fatiha in Salah?

• Answer: Al-Fatiha is the core of Salah, and understanding its words helps align heart and mind, enhancing sincerity and focus.

15. What is the impact of performing Salah with only outward compliance but without focus?

• Answer: Outward compliance without focus means missing the essence and transformative power of Salah; true benefit is only gained with sincere, focused prayer.

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Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~22 minutes

Learning Objectives

• Understand the five levels of purification in Islam and their significance for spiritual growth.
• Recognize the importance of salah as the “pillar of the religion” and its central role in strengthening a Muslim’s faith.
• Define khushu’ and explain its essential role in achieving a sincere, focused connection with Allah during prayer.
• Identify historical examples from the lives of the Prophet Muhammad ﷺ and his companions that illustrate deep focus and humility in worship.
• Explain why salah is intended to be a source of comfort and a refuge from worldly concerns.
• Analyze the Prophet Muhammad’s ﷺ guidance on avoiding excessive questioning and the impact of such questions on faith and worship.
• Distinguish between divine commands and prohibitions, understanding the balance in fulfilling Allah’s guidance in worship.
• Explore the concept of presence of heart in prayer and its impact on the quality and meaning of salah.
• Develop strategies to improve focus and humility (khushu’) in daily prayers, enhancing the overall worship experience.
• Reflect on the spiritual dimensions of tahara and salah, aiming to cultivate a more mindful and meaningful practice of Islam.

Class Summary

Introduction: The Spiritual Depth of Salah and Purification

In Islam, tahara (purification) and salah (prayer) are cornerstones of spiritual growth, designed to go beyond physical rituals and develop an inner connection with Allah. The following insights are based on the teachings from Imam Ibn Qudamah’s Mukhtasar Minhajil Qasidin and Imam Ibrahim’s Jami’ Ulum wal-Hikam, offering a deep dive into the spiritual aspects of prayer, humility, and obedience to divine commands.

The Five Levels of Purification

Purification, or tahara, goes beyond cleansing the body. There are five essential levels:

1. Physical Purification: Ensuring cleanliness and removing impurities through wudu’ (ablution) and ghusl (full-body purification).
2. Purification of Deeds: Performing good deeds and avoiding sinful actions.
3. Purification of the Heart: Freeing the heart from ill feelings, animosity, and jealousy.
4. Purification of Thoughts: Focusing on thoughts that are pleasing to Allah.
5. Purification of Essence: Reaching a spiritual state where one sees Allah’s beauty and greatness in everything.

Through these stages, a Muslim not only prepares for worship but also cultivates a pure, mindful approach to life, enhancing their closeness to Allah.

The Excellence of Salah and the Role of Khushu’

Prayer, the pillar of the religion, is not complete without khushu’—humility and focus. When praying, we are called to set aside distractions, be present, and sincerely connect with Allah. Prophet Muhammad ﷺ taught that perfecting the spiritual and physical aspects of prayer (such as wudu’, khushu’, and ruku’) purifies sins and enriches our faith.

This focus is exemplified by the story of Abdullah ibn Az-Zubayr, who prayed with such humility that he remained unmoved even during the most distracting circumstances. His dedication reminds us of the importance of sincere devotion, something achievable for anyone willing to truly focus in their worship.

Salah as a Refuge from Worldly Distractions

Salah is intended to be a break from the concerns of the world, a time to enter a space where we connect solely with Allah. Prophet Muhammad ﷺ would say, “Bring us some comfort with salah, Bilal,” demonstrating that prayer is meant to be a place of peace and tranquility, not just a ritual to complete. Embracing this mindset allows worshippers to experience the full benefit of prayer, reconnecting with Allah and finding solace from worldly stress.

Balancing Commands and Prohibitions

Another critical aspect of Islamic worship is obedience to Allah’s guidance. Prophet Muhammad ﷺ advised his followers to avoid unnecessary questions and focus on following Allah’s commands sincerely. Excessive questioning, he taught, can lead to confusion and division, as seen in earlier communities who questioned their prophets excessively.

The essence of obedience in Islam is to avoid what Allah has forbidden and to do as much of what He commands as we are able. Scholars emphasize that avoiding prohibitions is foundational, yet fulfilling obligations is also key. This balance of divine commands and prohibitions brings stability, allowing Muslims to follow a middle path of deep devotion and respect for Allah’s laws.

Conclusion: Striving for Inner Peace through Salah

Understanding tahara and salah at a deeper level transforms our practice of Islam. When we focus on humility, sincerity, and balance in worship, we unlock the true benefits of our faith. These teachings remind us that salah is not only a ritual but an essential opportunity to detach from worldly concerns, cleanse our hearts, and nurture a profound, peaceful connection with Allah.

Full Transcript

Alhamdulillah, Rabbil Alameen, Sallallahu wa sallam wa baraka to our Prophet Muhammad, alayhi wa sahbihi wa sallam. Tonight, inshallah wa tabaraka wa ta’ala, from the book of Imam Ibn Qudamah, rahmatullahi ta’ala alayhi, Mukhtasar Minhajil Qasidin, we’ll be studying the inner secret of the prayer and discussing the excellence of salah itself. But before we get to that point, inshallah, let’s quickly review what we learned about the inner secrets of tahara. We said when it comes to tahara, there are five categories.

The Five Categories of Purification (Tahara)

We need to master these skills of jama’ah because this is really the essence of purifying yourself, as Allah subhanahu wa ta’ala says. The essence of purifying yourself is to elevate yourself in this dunya until you meet your Lord, subhanahu wa ta’ala, with the purest heart. So let’s begin with that inshallah. So, we said that when it comes to purification, there are five categories of purification.

What are they? Let’s repeat this quickly, inshallah wa ta’ala. What was the first one? Purification of what? Physical purification, which means what? It includes what? It means purifying yourself from filth and najasat and so on, including, of course, tahara meaning wudu and ghusl. The second category of tahara includes purification of what? Of what? Your deeds from sins.

The purification of your deeds means your actions, your hands, your eyes, your ears, all these things—making sure that you don’t do anything except that which is good. Number three is the purification of the heart.

What do you purify your heart from? From ill feelings, ill intentions, animosity, hasad, or anything that occupies the heart with that which is unnecessary and will bring fatigue and exhaustion. Number four, the fourth category, is the purification of what? Of thoughts, right? The purification of your thoughts, so that your mind doesn’t think except what is most pleasing to Allah subhanahu wa ta’ala. Nothing crosses your mind except that which is most pleasing to Allah azza wa jal.

Then the number five, which is the biggest thing, obviously, that’s when a person reaches a certain level of spirituality: the purification of the essence, the self completely. The purification of the essence is when a person reaches a level of spirituality where everything you see, you see the beauty of Allah subhanahu wa ta’ala and His beautiful names and attributes in everything around you.

Even when things go horribly, you see the greatness of Allah azza wa jal and His power over His creation. When things are beautiful, you see the beauty of Allah subhanahu wa ta’ala. Like nowadays, for example, here in Texas, we have this amazing, beautiful heat wave, right? When you start feeling the heat wave, what do you think of, besides Jahannam? You realize the greatness of Allah subhanahu wa ta’ala; you appreciate the shade.

You appreciate the blessing of cold water, the shade in your house, the climate in your room. All these become ni’ma, and you see the greatness of Allah subhanahu wa ta’ala in all His creation.

Moving from Physical to Spiritual Purification

Today, insha’Allah, we’re moving from physical purification to now spiritual purification, which is about salah. We’re reading from page 43, for those who want to follow, insha’Allah wa ta’ala, section one, the excellence of salah. Allah says that prayer is the pillar of the religion and the finest form of obedience.

The Excellence of Salah and Its Role in Faith

Many well-known reports have been narrated about the excellences of prayer. One of the most beautiful traits a praying person should have is humility and submission. Imam Abu Qudamah, when he speaks about salah, went straight to the most important thing for you.

He says it’s obviously the most important pillar of Islam. For you, if you have it, alhamdulillah, the canopy of faith will rest on your salah. The shade of your faith will be on your salah.

If you don’t have that, there’s nothing for your iman to stand on. That’s what he means. That’s why the Prophet ﷺ called salah imad al-din.

This means the beautiful thing about your ibadah—you can fast, give zakah, give charity, and do all the good deeds—but the most important thing that beautifies all your ibadah is salah. The word ghurrah in the Arabic language is the hair bang, which is a sign of beauty.

So, he said that when it comes to ibadah, the most beautiful is actually salah. And if you don’t have it, your salah is still there, but not as beautiful as it should be because salah comes first.

He said that there are many ahadith, well-known ahadith, about the virtue of salah. So, he said, I’m not going to elaborate on that. Why? I’m going to focus on one of the most important things about salah.

The Importance of Khushu’ (Humility and Focus) in Salah

He said, “The most important etiquette of salah is khushu’—to focus, concentrate, and be conscious of your salah and your ibadah.” That’s what he wants you to focus on as the most important part of salah.

So, like how to do the takbeerat al-ihram, what breaks salah, what doesn’t break salah. He said this is not going to be here. These are discussed in books of fiqh.

Here we talk about the spirit of salah, particularly about khushu’. Let’s see what he says about that. So, Uthman radiallahu anhu narrated that the Prophet ﷺ said, “There is no man to whom the time of a prescribed prayer comes, who then takes good care of its ablution, submission, and bowing, but it is an expiation (kafarah) for the sins that preceded it, as long as he does not commit a major sin. This is true at all times.” So, this hadith, the Prophet ﷺ says in this hadith, which is in Sahih Muslim, “Anyone who attends the time for salah, salah al-maktubah,” meaning fard salah, “then perfects three things: wudu’, which is the preparation for salah, khushu’ which is the spiritual aspect of salah, and ruku’ which is the physical aspect of salah,” so three things. Perfect the preparation for salah, the spiritual aspect, and the physical aspect of salah. When you make your ruku’, make it proper; when you make your sujud, make it proper; when you pronounce, pronounce it properly. All these things, in addition to the inner secret of salah itself, which is the focus and the khushu’ in salah.

That will be the expiation of the sins committed before, unless a person commits a kabira—a major sin, which is mentioned in the Qur’an and Sunnah and requires a major tawbah, or has a penalty in the dunya or the akhirah. As for the minor sins (al-sagha’ir or al-lamam), Allah subhanahu wa ta’ala calls them in the Qur’an, “lamam,” which means the minor sins.

These can be expiated by the five daily prayers, wudu’, tahara, and these things. As long as he maintains that every single day, you have the opportunity for all your sins to be forgiven.

It’s like Allah subhanahu wa ta’ala is making salah a furnace for you. Whatever is committed between the salawat, as long as you do it properly, perfecting the preparation, the spiritual aspect, the khushu’, and the physical aspect. These are the three things we need to focus on.

Preparing for Salah and the Lessons from the Companions

So, the question for you and me is: do I know how to prepare for salah properly? Do I know how to make tahara properly? And I’m not just talking about making wudu’. Unfortunately, sometimes it’s really surprising that some adults don’t even know how to use the bathroom properly. So, they don’t even know if there’s najasa on their clothes or not, or if it stays on their hand or not. They don’t even know how to clean themselves properly or not.

So even at that level, we need to know how to prepare for salah. How to pray your salah? Maybe you learned that when you were 15 or 10 years old, long ago from your grandmother. But maybe you never had a proper teacher, a mentor, a sheikh, or an imam to teach you how to do salah properly.

So, I don’t know. Am I doing it properly or not? You need to ask yourself that question. Because even some sahaba who were around the Prophet ﷺ thought they knew how to pray.

Like the man who came to the Prophet ﷺ one time in the majlis and he prayed in the corner of the majlis. When he came to the Prophet ﷺ, the Messenger told him, “Go back there and do your salah, because whatever you did there didn’t count.”

That wasn’t salah, what you did there. And the man went back again to try one more time. And he came back again, and the Prophet ﷺ says, “Go back, do it again.”

The man did it three times. Each time he came to the Prophet ﷺ, the Messenger of Allah sent him back and said, “That was not salah, what you did there.” And then the man said, “Ya Rasulallah, that’s the best I can do, please teach me.”

And the Prophet ﷺ taught him how to make salah. So how do you know you’re making salah properly here? When was the last time you really read a book on salah? Or do you just think it’s a given knowledge that you don’t need to update?

Achieving True Focus in Salah (Khushu’) and the Example of Ibn Az-Zubayr

The khushu’ is again the most important thing here, because you might be able to do it properly.

But am I getting the most benefit from the salah? Because the Prophet ﷺ mentioned in the hadith, “You don’t get reward for your salah more than the part when you’re most conscious.” Like the conscious part of your salah is what counts for you. Everything else, you’re just not there.

So let’s see what he means by that. Keep going. He also narrates that the Prophet ﷺ said, “Whoever performs two units of prayer without the distractions of any worldly thoughts, his past sins are forgiven.”

This hadith is in Bukhari and Muslim and has a story behind it. During his reign as a khalifah, people came to Uthman and asked him how the Prophet ﷺ made wudu’. So they brought him some water. Uthman tilted the cup on his hand, washed his hands three times, and dipped his right hand into the water, making his wudu’.

After completing a perfect, thorough wudu’, he said, “Whoever makes wudu’ like mine, then prays two rak’ahs without distracting himself, Allah subhanahu wa ta’ala will expiate the sins for him.” This is sometimes called the Salah of Tawbah. If someone commits a sin and feels remorse, then make a thorough wudu’ and pray two rak’ahs, asking Allah for forgiveness. Hopefully, Allah will forgive all sins.

When Ibn Az-Zubayr stood up to pray, he was like a piece of wood in his concentration and humility. When he would prostrate, sparrows would lay on his back, taking him for nothing but a wall. Once, when he was praying by the Hijr, a stone from a catapult was flung at him, ripping part of his garment.

Yet he did not turn away from his prayer. Who was Abdullah ibn Az-Zubayr? He was the son of Asma bint Abi Bakr, daughter of Abu Bakr as-Siddiq. His father was Az-Zubayr ibn al-Awam, a first cousin of the Prophet ﷺ from his aunt Sophia.

Abdullah ibn Az-Zubayr became popular in Medina because he was the first born among the Muhajireen in Medina. The Meccans thought the people of Medina would not thrive, but Abdullah ibn Az-Zubayr’s birth was a celebration.

Growing strong and tough, he later became a leader of Islam, recognized even as a khalifa during a period of instability in the Umayyad dynasty.

He was well-known in Mecca for praying in front of the Kaaba with deep focus. One story goes that while praying, a catapult stone nearly hit him, tearing his clothes, but he didn’t flinch.

He was so focused that sometimes birds would think he was a part of the building. His focus was so intense that even during a siege by Al-Hajjaj ibn Yusuf Al-Thaqafi, he stayed absorbed in his salah.

How many of us can reach that level of khushu’? It sounds idealistic, but it’s achievable. Even young sahaba achieved it. If you want to focus, you can achieve this level of ibadah and ta’a.

The Power of Focus and Humility in Salah: Stories of the Tabi’in

Maymun ibn Mihran said, “I never saw Muslim ibn Yasab looking elsewhere in his prayer. Once, a part of the Masjid collapsed, and people outside were frightened. But he was still praying and didn’t look away.”

When he would enter his house, his family would become silent, but when he began praying, they would talk and laugh. Muslim ibn Yasab, a tabi’i known for his worship, prayed in Basra. One day he prayed while a part of the mosque collapsed, but he didn’t even notice until he finished his salah.

When he entered his home, his family would become silent, but when he said “Allahu Akbar,” they resumed their activities, knowing he wouldn’t hear anything.

This is something you can experience, and if you’re blessed to zone out in your salah even once, you’ll always want to go back to it.

The purpose of salah is to take a break from this dunya. Some think it’s just an obligation to check off, but it’s a portal to the beyond.

When you say “Allahu Akbar,” you leave that world completely. There’s no material gain in standing silently, reciting Allah’s words. The gain is spiritual, beyond this world.

Salah as a Refuge from Worldly Distractions

If you want to benefit from your salah, make sure that when you say “Allahu Akbar,” you’re not just doing a duty but reconnecting with Allah.

The Prophet ﷺ, whenever he called Bilal to the iqamah, would say, “Bring us some comfort with salah, Bilal.” Like, we need peace in salah. That’s what it’s meant to be: a break from this world.

One man asked, “Why do you turn yellow during ablution?” He replied, “Do you know before whom I am about to stand?” Imagine when you stand before a worldly authority, how conscious you are of your appearance and behavior.

Now imagine standing before the One who made you, who knows even your thoughts. How much do you need to focus on pleasing Him in that moment?

The Structure of Salah: Arkan, Wajibat, and Sunan

Salah has arkan, or pillars, that must be performed. It has wajibat, obligations in the salah. And it has sunan, the optional acts.

The arkan, such as ruku’ and sujud, if omitted, make the salah invalid. Wajibat, like the middle tashahhud, can be missed by mistake but corrected by sujud as-sahw. The sunan, like raising the hands before ruku’, can be omitted without invalidating the salah.

But we need to discuss ruhul salah, the spirit of salah, which involves intention, sincerity, and khushu’. Because the essence of salah lies in three things:

1. Praising Allah subhanahu wa ta’ala (adhkar),
2. Communicating with Allah (dua),
3. And movement.

If the heart is absent, the purpose of these actions is lost. The intention must be there, or else it’s empty words and movements.

Focusing on the Inner Meaning of Salah

For example, some say they don’t know Arabic, but they can still know the meaning of Fatiha. Even reciting Qul Huwa Allahu Ahad is enough for that spiritual aspect of salah.

If you don’t focus on your ruku’ or sujud, if you don’t pay attention to what you’re saying in those positions, then those movements will be empty of their purpose, and you won’t gain any benefits such as humbleness, humility, peace, and tranquility. You won’t get that if your heart isn’t there.

If intention is taken away from actions, only meaningless movements remain. Allah says in the Qur’an, “Their meat will not reach God, nor will their blood, but what reaches Him is piety from you.” In Surah Al-Hajj, Allah subhanahu wa ta’ala speaks about the sacrifices offered during udhiyah. He says, “Allah is not going to receive the blood, He is not going to receive the meat from you.” There is something beyond the physical act itself.

The spiritual aspect of that offering or sacrifice is compliance with the command of Allah subhanahu wa ta’ala out of taqwa and piety. Similarly, when it comes to sujud and ruku’, these actions don’t benefit Allah subhanahu wa ta’ala. Who benefits? You do.

If you do these acts with the right intention, out of taqwa and piety, that won’t happen unless your heart is present when you perform the ibadah.

Achieving Taqwa through Salah: Heartfelt Presence and Focus

In other words, what carries one to Allah exalted and most high is that which overtakes the heart and makes one abide by the orders given. Therefore, presence of heart is a necessary part of prayer. However, the lawgiver has pardoned absent-mindedness that occurs during the prayer. If one concentrates at the start, he is considered to have concentrated in the remaining parts as well.

The next part of Imam Ibn Qudamah’s discussion will focus on the true meaning of salah, addressing three essential points, which we’ll discuss next week, inshallah.

For now, take away that salah has specific actions tied to it. Think of it as three-fold: you’re making dhikr of Allah subhanahu wa ta’ala, you’re speaking to Allah subhanahu wa ta’ala in your dua and requests, and you’re moving your body in humility, demonstrating compliance with the command of Allah subhanahu wa ta’ala.

All of this falls under the category of taqwa. The essence of salah lies not in the movement alone, but in the presence of heart, achieved through khushu’, focus, and concentration. Your salah is your golden opportunity to leave this world, even if temporarily, and connect with the divine subhanahu wa ta’ala.

What a precious opportunity to be in Allah’s presence, drawing spiritual strength to withstand the hardships of life. Insha’Allah, next week we’ll continue from here, moving on to more teachings from Imam Ibn Qudamah.

Excessive Questioning and Compliance with Divine Commands

Then, from the book of Imam Ibrahim, Jami’ Ulum wal-Hikam, we come to hadith number nine from the collection of Imam An-Nawawi, rahmatullahi ta’ala alayhi. This hadith is narrated by Abu Huraira, who said:

“I heard the Messenger of Allah ﷺ saying, ‘That which I forbid you, avoid it, and that which I command you, do of it that which you are able, for the thing that destroyed those before you was their excessive questioning and their disagreements with their prophets.’”

This hadith is in Bukhari and Muslim.

Understanding the Background of Prohibited Questioning

The purpose of this hadith is to emphasize the most crucial task in your relationship with Allah subhanahu wa ta’ala, which is compliance. When Allah subhanahu wa ta’ala commands something, we should follow it. And when Allah forbids something, we must refrain from it.

Our ibadah and the deen of Allah are not based on democracy or personal choice; it’s a matter of Allah’s command. This is the essence of the hadith.

To understand the background, Imam Ibn Rajab brings an instance when the Prophet ﷺ announced the obligation of Hajj. During this announcement, a man asked, “Is it every year, O Messenger of Allah?” The Prophet ﷺ remained silent, clearly displeased with the question. The man repeated it three times. Finally, the Prophet ﷺ replied, “If I say yes, it would become obligatory, and you would not be able to do it.”

The Prophet ﷺ then advised the people, “Leave me as long as I leave you, for excessive questioning and disagreements destroyed the nations before you.” He explained that Bani Israel brought hardship upon themselves by questioning Musa alayhis salaam about every detail instead of complying.

The Harm in Excessive Questioning

For instance, when they were commanded to slaughter a cow, instead of simply fulfilling the command, they asked for detailed specifications, which complicated the task until they ended up losing significantly.

This type of questioning was prohibited, and an ayah in Surah Al-Ma’idah addresses it: “O you who believe, do not ask about things which, if revealed, would harm you.”

At the Prophet’s ﷺ time, people sometimes asked about matters they did not need to know, potentially bringing hardship upon themselves. One example is when a man asked the Prophet ﷺ about the limits of intimacy with his wife during her period. Another man followed up, questioning how to do the opposite of what the Jews in Medina practiced. The Prophet ﷺ turned red with anger, disliking the question.

Yet, the Prophet ﷺ displayed remarkable mercy. After calming down, he received a gift of milk, and instead of holding a grudge, he called the man who had asked the question, offering him milk as a gesture of forgiveness and compassion.

This shows the Prophet’s ﷺ approach to unnecessary questions—encouraging people to avoid asking without reason. In certain cases, people, especially with personal relationships or family, can worsen situations by over-investigating or asking questions that bring unnecessary turmoil.

The Three Categories of People Regarding Questioning

At times, excessive questioning was almost mockery. For example, some people would come to the Prophet ﷺ with irrelevant questions. Such behavior was discouraged.

In this respect, people are divided into three categories:

1. Among the people of hadith, some close the door to questioning, limiting their knowledge by focusing on literal understanding alone, without the depth of fiqh.
2. Among the scholars of fiqh, some expand so much on hypothetical cases that they get caught up in arguments and debates that divide hearts. They often seek attention and recognition, leading to a distorted view of knowledge.
3. Finally, a balanced approach includes those who focus on understanding the Book of Allah and the authentic Sunnah, blending literal understanding with the essence of the teachings. This middle path combines respect for the text with a commitment to fiqh and is characteristic of scholars like Imam Ahmad.

Balancing Divine Commands with Human Reasoning

For example, hypothetical questions like “If you were praying behind an imam and his head turned into a loaf of bread, should you continue praying or eat him?” might seem absurd. But scholars sometimes used such questions as mental exercises to test students’ reasoning.

However, when we rely on hypotheticals, we can lose the spirit of the Qur’an and Sunnah.

In general, whoever follows the guidance in this hadith will find safety in this world and the next. The danger lies with those who ask questions excessively, like the people of the Book, who questioned and disagreed with their prophets, thereby harming their own faith.

People often act on reasoning alone, which can lead them to contradict Allah’s legislation. By trying to fit human reasoning into divine commandments, they often stray from the Qur’an and Sunnah, creating rulings that serve personal desires rather than divine truth.

Commands vs. Prohibitions: A Question of Priority

So, when the Prophet ﷺ says, “When I forbid you something, avoid it,” he emphasizes avoiding the prohibition, as it requires no additional action. Just avoid it. But when he commands something, we are told, “Do of it what you are able,” because fulfilling the command often requires effort and ability.

Scholars debated what is more important—avoiding prohibitions or fulfilling commandments. Some argued that avoiding prohibitions is more critical because it prevents harm, which is prioritized over individual acts of worship. This is based on the principle that preventing harm is more important than pursuing individual benefit.

Others, like Ibn Taymiyyah and Ibn Qayyim, argue that abandoning commands is worse than committing sins. They cite the example of Iblis, who refused to fulfill Allah’s command to prostrate, while Adam committed a sin by eating from the tree. Allah forgave Adam but punished Iblis.

Both viewpoints have valid arguments. Ultimately, it’s crucial to adhere to both commands and prohibitions out of reverence for Allah subhanahu wa ta’ala, ensuring that personal desire doesn’t overtake the Qur’an and Sunnah.

Conclusion: Maintaining Compliance and Balance

In conclusion, avoiding what Allah has forbidden is paramount. While fulfilling commands is based on ability, avoiding prohibitions does not require action—simply abstaining.

Thus, someone may find abstaining from haram difficult due to strong desires, but it requires restraint and is achievable with effort. On the other hand, fulfilling commands like praying five times daily requires constant action and commitment, which can also be challenging.

This balance between commands and prohibitions brings us back to the importance of sincere compliance with Allah’s guidance in both areas.

Alhamdulillah, that concludes tonight’s session. Insha’Allah, we’ll continue next week.

Q&A Q&A: The Inner Secrets of Purification and Salah in Islam

1. What are the five levels of purification (tahara) in Islam, and what does each level involve?

• Answer:
  • Physical Purification: Cleansing the body through wudu’ and ghusl, and removing impurities.
  • Purification of Deeds: Ensuring actions are free from sin and focused on good.
  • Purification of the Heart: Removing negative emotions, such as jealousy and animosity.
  • Purification of Thoughts: Centering thoughts on things pleasing to Allah.
  • Purification of Essence: Attaining a spiritual state where one sees Allah’s beauty and attributes in all things.

2. Why is salah considered the “pillar of the religion” in Islam?

• Answer: Salah is foundational to a Muslim’s faith; it structures and strengthens their relationship with Allah. Without it, the structure of faith weakens, as it is central to Islamic worship and the most significant way to demonstrate devotion.

3. What is khushu’ and why is it essential in salah?

• Answer: Khushu’ is the state of humility, focus, and presence during prayer. It is essential because it allows the worshipper to sincerely connect with Allah, making the prayer meaningful and spiritually enriching.

4. Describe an example from Islamic history that illustrates deep focus and humility in salah.

• Answer: Abdullah ibn Az-Zubayr was so focused in his prayer that even during a siege and amidst distractions, he remained completely absorbed in his worship. His example shows the profound level of khushu’ possible in salah.

5. What did the Prophet Muhammad ﷺ mean by saying, “Bring us some comfort with salah, Bilal”?

• Answer: This statement emphasizes that salah should be a source of peace and solace, offering relief from worldly concerns and allowing a believer to find comfort in connecting with Allah.

6. What did the Prophet ﷺ warn against in relation to questioning divine commands, and why?

• Answer: The Prophet ﷺ advised against excessive questioning, especially of hypothetical situations, as it can lead to confusion, create unnecessary difficulties, and take focus away from sincere worship.

7. How are Islamic commands and prohibitions balanced in worship?

• Answer: Muslims are instructed to avoid what Allah has forbidden, as it requires no extra effort, and to fulfill what Allah commands to the best of their ability, balancing effort and intention in their worship.

8. How does sincere obedience impact a Muslim’s relationship with Allah?

• Answer: Sincere obedience, by following Allah’s commands and avoiding prohibitions, builds a strong relationship with Allah, rooted in respect, devotion, and inner peace.

9. Why is presence of heart important in salah, and what happens if it is missing?

• Answer: Presence of heart is crucial because it ensures the prayer has true spiritual value. Without it, the actions of prayer become empty and lack the connection needed to truly benefit the worshipper.

10. How can Muslims achieve greater khushu’ in their daily prayers?

• Answer: Muslims can enhance khushu’ by understanding the meanings behind the verses, avoiding distractions, preparing properly, and focusing on the idea that salah is a personal meeting with Allah.

 

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