Prominent journalist detained amid crackdown on Palestine speech in the West.

Incoming president issues executive orders pushing violence and lawlessness.

Israeli forces besiege Jenin, settlers attack Palestinians across occupied West Bank.

Imagine stepping out onto your balcony, whether it overlooks a bustling cityscape or a quiet suburban street. The world is alive with its own rhythm—the soft rustle of leaves in the breeze, the distant hum of traffic, and the chirping of birds as they settle in for the night. These everyday moments, though often overlooked, hold profound significance.

The Qur’an speaks to such moments, urging us to look beyond the surface and notice the deeper meaning within them. It describes the world as full of signs (ayat)—reminders of Allah’s Presence and Wisdom. As Allah says,

“And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away.” [Surah Yusuf 12:105]

Whether it’s the glow of streetlights reflecting the stars above or the delicate flowers blooming in your front yard, these signs call us to reflect and wonder: Who made this? What does it mean?

The Qur’an’s portrayal of the universe is unlike any other. It isn’t merely a place of existence but a living, breathing testament to divine artistry and purpose. These signs surround us, whispering truths about our Creator and His Attributes—His Mercy, Precision, and unmatched Wisdom.

What Are “Signs” in the Qur’an?

The Qur’an uses the word ayat, meaning “signs,” to describe both its verses and the phenomena in the world around us. Imagine walking through a forest just after rain—the earth damp beneath your feet, droplets clinging to leaves, and the air alive with the scent of renewal. The Qur’an tells us these are not just scenes to admire but signs to ponder:

“And of His signs is [that] He shows you the lightening [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.” [Surah Ar-Rum 30:24]

Allah’s Signs are everywhere: in the natural world, where the seamless rhythm of the seasons speaks of order and purpose; within ourselves, in the unspoken language of emotions and the intricate precision of our bodies; and in human history, where civilizations rise and fall, leaving lessons etched in time.

Consider the vastness of space. Each star and planet operates with stunning accuracy, obeying physical laws that boggle the human mind. Or look at the tiniest cell in the human body, functioning like a miniature universe. These aren’t just phenomena to marvel at—they are signposts, urging us to contemplate the One who set it all in motion.

As the Qur’an says:
“Indeed, in the creation of the heavens and the earth, and the alternation of the night and day, are signs for those of understanding.” [Surah Ale-‘Imran 3:190]

Why Reflect on These Signs?

The Qur’an doesn’t simply instruct us to believe—it calls us to question and explore. It invites us to engage both our minds and hearts in the pursuit of understanding. It beckons us not just to observe the art but to reflect deeply on the character and intentions of the mastermind behind it.

This spirit of inquiry lies at the heart of the Qur’an’s message:

“Do they not reflect upon themselves? Allah created the heavens and the earth and everything between them for a purpose and an appointed term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.” [Surah Ar-Rum 30:8]

Allah’s signs are everywhere [PC: Ropiudin Yahya (unsplash)]

The act of reflection is transformative. It shifts us from passive observers of the world to active participants in the quest for meaning. Through this process, the Qur’an offers profound insights into life’s biggest questions. Some key areas to reflect upon include:

• The Universal Moral Compass:
  The Qur’an speaks of an innate moral compass within every human being, one that intuitively points us toward our Creator.
• Harmony Between Faith and Science:
  The Qur’an explores how belief in the unseen complements our pursuit of the observable world, showing that faith and science are not contradictory but harmonious.
• Humanity’s Search for Purpose:
  The Qur’an acknowledges humanity’s endless search for purpose and encourages us to seek meaning in the everyday.
• Beauty as a Reflection of the Divine:
  One of the most captivating themes in the Qur’an is the role of beauty. Whether it’s the vibrant colors of a sunrise, the gentle symmetry of a butterfly’s wings, or the powerful surge of ocean waves, beauty stirs something within us. It connects us to a higher realm, reminding us that the Creator of such splendor must be infinitely greater.

An Invitation to Reflect

In our fast-paced lives, we often overlook the significance of these signs. The Qur’an challenges this tendency by calling us to slow down, to notice the extraordinary in the ordinary, and to ask deeper questions about life, purpose, and existence.

What if the harmony in the natural world points to a Designer? What if the moral instincts we feel are purposefully placed there by our Creator? What if the beauty we experience is a glimpse of something eternal? What if the history that repeats itself exists as a lesson for the future? What if the cycle of life and death is meant to inspire us to greater potential? As we reflect, we uncover layers of meaning that bring clarity to our existence. The Qur’an speaks to both the soul and the intellect, reminding us that the signs around us are deliberate, meant to draw us closer to our Creator.

So, as you notice your chest rise with each breath of air or watch the day turn into night, take a moment to wonder. What might these signs be telling you?

Take a moment to step outside and let your heart truly witness the wonders of creation. Choose something to focus on — a tree, a cloud, or even a single blade of grass — and examine its qualities. Is it delicate or majestic? Simple or complex? Reflect on how it benefits you and the world around you. Could you recreate it with all its intricacies? How much time, effort, and resources would you need to do so? Contemplate the profound reality that everything in existence is sustained and perfected by Allah . How does contemplating this truth make you feel about Allah ? How might your perspective on the world change if you saw everything around you as a sign of God, personally placed for you to draw closer to Him?

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.” [Surah Fussilat 41:53]

Are you ready to begin this journey of reflection?

 

Related:

– Lessons From Surah Al-Mulk: How The Bees And Birds Teach Us About Tawakkul

– IOK Ramadan: Reflections On Allah’s Signs

 

The post Signs Of Allah Everywhere We Turn – An Invitation To Reflect appeared first on MuslimMatters.org.

Devastation of genocide seeped into the simplest details of our daily lives and even rodents became a threat to survival.

Numbers of people wishing to have children started returning to normal the longer Israel's aggression continued.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~27 minutes

Learning Objectives

• Understand the role and significance of nawafil (voluntary prayers) in Islam and how they supplement obligatory worship.
• Identify and differentiate between the three main categories of nawafil prayers: sunnah, mustahab, and tatawwu.
• Recognize the specific virtues of certain nawafil prayers, such as salat al-witr and salat al-duha, and understand the scholarly views on salat al-tasbih.
• Learn the spiritual benefits of nawafil prayers, including their role in compensating for deficiencies in obligatory prayers and bringing one closer to Allah.
• Analyze the hadith, “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him,” and its implications for focusing on personal spiritual growth.
• Appreciate the value of self-restraint, especially in guarding one’s speech and avoiding distractions that don’t contribute to spiritual progress.
• Understand how nawafil prayers and purposeful living contribute to achieving ihsan (excellence in worship).
• Recognize the significance of the restricted prayer times and their intended purpose in Islamic practice.
• Explore how nawafil prayers and zakah (almsgiving) both serve as purifying practices that enhance spiritual and material aspects of a Muslim’s life.
• Prepare for further study on zakah and its spiritual impacts as discussed in Islamic teachings.

Class Summary

The Value of Voluntary Prayers and Purposeful Living in Islam

In Islam, nawafil (voluntary prayers) play a significant role in bringing believers closer to Allah, enhancing their spiritual connection, and adding blessings to their lives. While the five daily prayers (fard) are obligatory, voluntary prayers serve as a spiritual supplement, creating a buffer that strengthens one’s connection to Allah and fills any gaps in obligatory worship.

Understanding Nawafil: Sunnah, Mustahab, and Tatawwu

Nawafil prayers are categorized into three main types: sunnah, mustahab, and tatawwu.

• Sunnah prayers are the recommended acts of worship the Prophet Muhammad (peace be upon him) consistently practiced, like the rawatib prayers that accompany the five daily prayers.
• Mustahab prayers are encouraged acts not necessarily performed daily, such as prayers when entering or leaving home.
• Tatawwu prayers are entirely voluntary and can be performed at any time, such as extra tahajjud (night prayers) or salat al-duha (morning prayer).

Each category offers unique spiritual benefits and is a means for Muslims to draw nearer to Allah.

Special Virtues of Specific Nawafil Prayers

Some nawafil prayers hold special virtues. For instance, salat al-witr is highly recommended, and the Prophet Muhammad (peace be upon him) never neglected it, even while traveling. Another valuable practice is salat al-duha, which offers morning blessings and peace of mind. Although there is some debate around salat al-tasbih, which includes numerous recitations, it remains an optional prayer that some choose to perform for its potential rewards.

Why Voluntary Prayers Matter

Performing nawafil enriches a Muslim’s spiritual life. In a hadith Qudsi, Allah states that after fulfilling obligatory duties, believers draw closer through voluntary acts until He loves them. Additionally, nawafil prayers compensate for any missed parts in obligatory prayers, serving as a spiritual “backup.” On the Day of Judgment, if one’s obligatory prayers are found incomplete, nawafil will fill those gaps. The Prophet also taught that two nafil rak’ahs before Fajr are “better than the world and all it contains,” showing the profound value of these acts.

Avoiding Distractions and Focusing on What Truly Matters

Another important teaching is found in hadith number twelve from Jami’ Uloom wal-Hikam: “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.” In today’s world, social media and other distractions can pull us into other people’s lives, sometimes even leading to gossip or judgment. This hadith encourages Muslims to focus on their own growth and priorities, letting go of what has no spiritual benefit.

Practicing Self-Restraint and Living Purposefully

Guarding the tongue and refraining from useless talk is essential. Speaking only about matters that benefit us spiritually or in practical life helps maintain a peaceful, focused mind. Purposeful living is about ensuring that our actions serve a higher purpose and reflect our relationship with Allah. By focusing on beneficial pursuits, we fulfill the qualities of ihsan, which means worshiping Allah as though we see Him or, at the very least, knowing that He sees us.

Conclusion: Embracing Spiritual Growth Through Nawafil and Mindfulness

Nawafil prayers and purposeful living help create a balanced life, one that brings Muslims closer to Allah while reinforcing good character and mindfulness. As we build this spiritual practice, may we remain focused on what benefits us, asking Allah to help us live with intention and pursue what truly matters. In our next discussion, we’ll explore Kitab az-Zakah, examining the transformative effects of zakah on both wealth and heart.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah, rabbil alameen. Salallahu wasallam wa barakatuhu, nabiyyin wa muhammadin wa ala alihi wa sahbihi wasallam tasliman kathira. Thumma amma ba’d.

Continuing the Ta’aseel Program: Understanding Nawafil

We continue, inshallah ta’ala, with our Ta’aseel program from the book Mukhtasir Ibn Hajj Al-Qasidin by Ibn Qudamah, rahimahullah. We’re discussing the secrets of salah—its essence and the deeper meaning of the salawat. Tonight, inshallah ta’ala, we’re moving into a new chapter: Faslun fi dhikri an Nawafil.

Types of Nawafil (Supererogatory) Prayers

This chapter is about the salawat considered nawafil, or the extra salah that you pray besides the fard salah. What does Imam Ibn Qudamah, rahimahullah, mention on this? Bismillah, let’s begin. Bismillah wa salatu wa salam ala rasulallah, salallahu alayhi wa salam.

The author, Ibn Qudamah, rahimahullah, says regarding the supererogatory prayers: know that acts of worship that are not fard (obligatory) are divided into three parts: the sunnah prayers, the recommended prayers (mustahab), and the voluntary prayers (tatawwub). Before we continue, let’s define the difference between fard and sunnah, or at least nafil as he mentions here. We have two types of salawat, or types of ibadat: the fard, and that which is not fard, which we categorize as nafil into sunnah, mustahab, or tatawwub.

Difference Between Fard and Mustahab

What is the difference between fard and mustahab? Technically, fard is a commandment from Allah subhanahu wa ta’ala that is binding. When Allah azawajal issues an amr (command) that is binding, it becomes fard. These include the five daily prayers. If you perform them, you are rewarded; if you neglect them, it is sinful.

Now, mustahab, or nafil in general, is a command from Allah subhanahu wa ta’ala that is not binding. When Allah orders something that isn’t binding, it means that if you do it, you gain a reward, but if you don’t, there is no liability or harm on you. That’s the difference between fard and mustahab. For instance, if you don’t pray Isha salah at all, it is haram and sinful. But if you pray it, alhamdulillah, you gain the reward. As for the sunnah of salat al-Isha, if you do it, you are rewarded. But if you feel lazy and skip the sunnah, there is no sin in that.

This does not mean, however, that nafil prayers have no value. The nafil prayers have intrinsic value. So, what is this value? Let’s explore.

Categories of Nafil Salawat

The first level of nafil salawat is what we call sunnah. Note that these technical terms—sunnah, mustahab, and so on—weren’t necessarily from the Prophet salallahu alayhi wa sallam but were codified by scholars, particularly ulama al-usul(scholars of legal theory), to make it easier for students of knowledge to understand different categories. Yet, all of these fall under the same category: if you perform them, you are rewarded, and if you don’t, there is no liability.

Definition and Examples of Sunnah

The first category, as mentioned, is sunnah. The word sunnah can have multiple meanings. In fiqh, sunnah means “recommended.” In aqeedah, sunnah refers to actions opposed to bid’ah (innovation). Here, the sunnah refers to those actions consistently performed by the Prophet, salallahu alayhi wa sallam, such as the rawatib—the prayers associated with the obligatory salah. The word rawatib comes from ratiba, meaning something done consistently.

There are twelve sunnah rawatib according to Hadith Ibn Umar, and twelve according to Hadith Um Habibah. What are these? Two rak’ahs before Fajr, four before Dhuhr, two after Dhuhr, two after Maghrib, and two after Isha. These make twelve, and it is mentioned in a hadith that whoever prays twelve rak’ahs outside the obligatory prayers, Allah will grant them a house in Jannah. Some scholars state that the reward is cumulative over one’s lifetime, while others think it might apply each day. Either way, even one house in Jannah is a tremendous blessing.

Now, do these twelve rak’ahs have to be the specific ones I mentioned? Some scholars argue that any twelve rak’ahs beyond the fard are sufficient to count among those who receive a house in Jannah.

The Special Importance of Salat al-Witr and Salat al-Duha

The rawatib include salat al-witr, which the Prophet salallahu alayhi wa sallam never neglected, regardless of whether he was traveling or resident. He encouraged making Witr the last prayer of the night unless one intends to perform tahajjud.

Another significant nafil prayer is salat al-duha, which the Prophet recommended to Abu Huraira and others as part of a daily practice that also includes Witr and fasting three days each month. This regular performance of nafil is considered the highest level of nafil since it was regularly practiced by the Prophet.

Understanding Mustahab and Tatawwu

The second category is mustahab—prayers that are encouraged but not performed regularly by the Prophet. These include praying two rak’ahs when entering or leaving one’s home or when traveling. This type of prayer, though less frequent, is recommended to be performed when possible.

The third category is tatawwu, additional voluntary prayers that one can perform at any time without a fixed schedule. Examples include two rak’ahs after making wudu, salat al-ishraq (prayed after sunrise), or extra rak’ahs of tahajjud at night.

All three categories—sunnah, mustahab, and tatawwu—fall under nafil, meaning they are supererogatory prayers that add to our obligatory worship and bring us closer to Allah.

The Virtue and Significance of Nafil Prayers

The best voluntary act of devotion is salah, as it engages the body, mind, and soul. Unlike other acts of worship, salah requires full bodily participation, including reciting Qur’an, doing dhikr, and focusing one’s mind.

The Debate Over Salat al-Tasbih

The types of nafil prayers and their virtues are extensively detailed in the books of fiqh, yet the author highlights salat al-tasbih as particularly noteworthy, although it is a controversial topic. The majority of muhaddithin (hadith scholars) consider the narration on salat al-tasbih to be weak, though some fuqaha (jurists) accept it because it promotes a virtue without establishing a new obligatory act or creed. However, there is no obligation to practice it, especially since the act involves repetitive counting, which might distract from khushu (concentration).

If someone wishes to pray salat al-tasbih, the Prophet advised performing it with an intricate pattern of recitations in each unit, totaling seventy-five repetitions of specific phrases in each rak’ah. However, since the hadith’s authenticity is debated, there is no necessity to perform it, especially given the ample other opportunities for nafil prayer in authentic sunnah.

Benefits of Nafil Prayers

The virtue of nafil prayers is significant, as they bring one closer to Allah’s pleasure. In a hadith Qudsi, Allah states, “My servant does not draw nearer to me by anything more beloved than what I have made obligatory on him. And My servant continues to draw closer to Me with nawafil until I love him.” Therefore, nawafil are a means of earning Allah’s love and coming closer to Him.

The Role of Nafil Prayers as Compensation and Their Rewards

Nafil prayers also compensate for any deficiencies in our fard prayers. On the Day of Judgment, if one’s obligatory prayers are incomplete, Allah will command the angels to supplement them with any available nafil prayers. Therefore, keeping up with nafil is like a backup for our obligatory acts.

The reward for nafil prayers is also incomparable, as demonstrated in the hadith that states two rak’ahs before Fajr are better than the entire world and all it contains. Additionally, these prayers serve as a doorway for forgiveness, as exemplified by the Prophet’s advice to perform a thorough wudu and then pray two focused rak’ahs for forgiveness of previous sins.

Maintaining regular nafil prayers creates a buffer, so if one’s faith dips, they are more likely to leave nafil first before endangering their obligatory prayers. This practice safeguards one’s commitment to the fard prayers.

Prohibited Times for Prayer

Finally, there are times when prayer is prohibited, such as during sunrise, sunset, and when the sun is at its zenith. These restrictions remind us of the need for breaks and also prevent us from coinciding with the timings associated with sun worship, as the Prophet explained that these times are significant for those who worship the sun and planets.

In summary, nafil prayers are essential in drawing nearer to Allah, compensating for missed parts of our worship, and ensuring we maintain a strong connection with our faith. May Allah grant us the ability to maintain these acts of devotion and elevate us through them, bringing us closer to Him and the Prophet, salallahu alayhi wa sallam.

Applying Hadith 12 from Jami’ Uloom wal-Hikam

Tonight, we’re studying hadith number twelve from Jami’ Uloom wal-Hikam by Imam Ibn Rajab, rahimahullah. This hadith, though brief, carries profound significance: “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.”

Applying the Hadith in Modern Context

In our time, this hadith is one of the most relevant teachings we have. Modern culture, especially social media, thrives on people minding others’ business—what they wear, eat, or where they go. People spend hours on social media watching the lives of others instead of focusing on their own personal growth. This hadith reminds us to focus on ourselves and leave alone what does not concern us.

Imam Ibn Salah mentioned four pivotal hadith for personal conduct, and this hadith is one of them. Together, these hadith outline the core principles for how we should live and interact with others. They include:

1. “Whoever believes in Allah and the Last Day, let him speak well or remain silent.”
2. “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.”
3. “Do not get angry,” as advised to a man who asked for guidance from the Prophet, salallahu alayhi wa sallam, and who received this instruction repeatedly.
4. “The believer loves for his brother what he loves for himself,” which fosters community harmony.

Significance of Self-Control and Avoiding Useless Talk

The meaning here is clear: a person should refrain from things that don’t contribute to their faith or well-being. Islam encourages focus on purposeful living, avoiding unnecessary gossip, and curbing excessive curiosity about others.

When it comes to matters that do not directly benefit our relationship with Allah, we should leave them. Whether the issue is a form of gossip, undue curiosity, or even excessive pursuit of material things, it’s essential to ask: Does this bring me closer to Allah? If not, we should avoid it. The true believer seeks actions that bring value in the sight of Allah, nurturing the quality of ihsan, where one worships Allah as though they see Him.

Guarding the Tongue and Seeking Higher Purpose

Additionally, guarding our tongues is vital. Often, witnessing something or hearing news tempts us to talk about it, but if it doesn’t concern us, the hadith advises silence. Resisting the urge to speak about everything we encounter is part of what makes our Islam excellent.

Striving for Purposeful Living and Conclusion

Finally, most importantly, this hadith serves as a filter. By prioritizing what truly matters—acts that benefit us in this life and the hereafter—we can make our faith more profound and focused. We ask Allah to help us adhere to this teaching and to focus our lives on what is truly beneficial.

May Allah guide us to focus on that which truly matters, helping us to live with intention, prioritize our relationship with Him, and seek beneficial pursuits. Alhamdulillahi rabbil alameen.

Looking Ahead: Exploring Kitab az-Zakah

Inshallah, we’ll continue our studies next week by delving into Kitab az-Zakah and exploring the spiritual secrets of zakah. This chapter will reveal how zakah purifies both our wealth and our hearts, leading us to a deeper connection with Allah.

Q&A

1. What are nawafil prayers, and why are they important in Islam?
   • Answer: Nawafil are voluntary prayers that help strengthen a Muslim’s connection to Allah and supplement the obligatory (fard) prayers. They bring additional blessings, help compensate for deficiencies in obligatory prayers, and bring one closer to Allah.
2. What are the three main categories of nawafil prayers?
   • Answer: Sunnah, mustahab, and tatawwu.
3. How does sunnah differ from mustahab and tatawwu?
   • Answer: Sunnah refers to recommended practices regularly performed by the Prophet Muhammad (peace be upon him), such as the rawatib prayers. Mustahab are encouraged acts not regularly practiced, like prayers when entering or leaving home. Tatawwu are voluntary prayers that can be performed anytime, such as extra night prayers.
4. What is a key benefit of performing nawafil prayers?
   • Answer: They help draw a person closer to Allah’s love and compensate for any deficiencies in obligatory prayers.

5. What is the significance of salat al-witr?
   • Answer: The Prophet never neglected it, even when traveling, and he encouraged making it the last prayer of the night.
6. What are salat al-duha and salat al-tasbih, and how do they differ?
   • Answer: Salat al-duha is a morning prayer encouraged for added blessings. Salat al-tasbih involves repeated phrases in each rak’ah and is controversial, with scholars differing on its necessity.
7. What reward is associated with praying twelve sunnah rawatib rak’ahs daily?
   • Answer: According to a hadith, Allah will grant a house in Jannah to those who perform these prayers daily.

8. What does the hadith, “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him,” teach us?
   • Answer: It encourages focusing on personal spiritual growth and avoiding distractions or matters that don’t benefit one’s faith.
9. How does guarding one’s tongue relate to purposeful living?
   • Answer: By avoiding gossip or unnecessary talk, one can maintain peace of mind and focus on matters that strengthen their relationship with Allah.
10. How does purposeful living help one achieve ihsan?
    • Answer: Purposeful living involves striving to be conscious of Allah, worshipping with sincerity as though we see Him or are aware that He sees us, which is the essence of ihsan.

11. Why are there times when prayer is prohibited, such as sunrise and sunset?
    • Answer: To prevent prayer times from coinciding with times associated with sun worship, and to give a mindful break in prayer routines.
12. What are the rewards of nawafil prayers on the Day of Judgment?
    • Answer: Nawafil prayers can fill any gaps in obligatory prayers if they are found incomplete, serving as a backup.
13. What practices should one prioritize to build a balanced spiritual life?
    • Answer: Maintaining nawafil prayers, focusing on beneficial pursuits, avoiding distractions, and practicing self-restraint.

14. How do nawafil prayers relate to zakah in spiritual growth?
    • Answer: Just as nawafil prayers purify one’s worship, zakah purifies wealth and the heart, both contributing to a balanced, spiritually focused life.
15. What is the next topic of study related to nawafil in Islamic teachings?
    • Answer: Exploring Kitab az-Zakah, focusing on how zakah purifies wealth and brings believers closer to Allah.

The post Study Classical Texts the Traditional Way | Session 17 appeared first on MuslimMatters.org.

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Interviews with the beloved writer, professor and poet from 2014, 2015 and 2018.

Sister’s constant pain, itching prompts depression and a futile search for overpriced medicine.

Reading Time

• Summary Transcript: ~4 minutes
• Full Transcript: ~25 minutes

Learning Objectives

• Understand the importance of preparing for Jumu’ah:
  • Identify why preparation for Jumu’ah starts on Thursday night.
  • Recognize the significance of cleanliness, fresh clothing, and punctuality for Jumu’ah prayer.
• Apply Sunnah practices for attending Jumu’ah prayer:
  • Describe the recommended actions such as bathing, dressing well, and using perfume.
  • Recall the etiquette of walking calmly to the masjid and respecting others’ space during Jumu’ah.
• Implement specific acts of worship on Fridays:
  • Identify the benefits of reciting Surah Al-Kahf and making du’a during the blessed hour.
  • Understand the importance of sending abundant blessings (salawat) upon the Prophet ﷺ on Fridays.
• Reflect on the hadith about avoiding doubt and practicing truthfulness:
  • Explain the meaning and implications of “Leave that which causes you doubt for that which causes you no doubt.”
  • Analyze how truthfulness brings tranquility and strengthens integrity in daily life.
• Practice wara’ (scrupulousness) in decision-making:
  • Recognize how wara’ encourages cautiousness in ambiguous or doubtful situations.
  • Apply the concept of wara’ to personal decisions to align actions with Islamic values and peace of mind.
• Apply the principle of “certainty over doubt” in Islamic law:
  • Understand the maxim “certainty is not removed by doubt” and its practical applications, like assuming wudu validity amidst uncertainty.
• Appreciate the broader spiritual and moral significance of Jumu’ah and integrity:
  • Reflect on the value of integrating these etiquettes and principles into one’s life to foster a deeper sense of faith and character.

Class Summary

Introduction

The Friday prayer (Jumu’ah) holds special significance in Islam, not just for its spiritual reward but also for the unique etiquettes and preparations associated with it. This post summarizes key etiquettes to observe for Jumu’ah and explores a hadith that provides guidance on practicing integrity and avoiding doubt in our daily lives.

Preparing for Jumu’ah: A Step-by-Step Guide 1. Begin Preparation on Thursday Night

Preparation for Jumu’ah ideally begins on Thursday night by setting intentions, cleansing, and organizing anything needed for the prayer. Time management is crucial, as it allows us to attend Jumu’ah with calmness rather than rushing.

2. Bathing and Dressing Well

Bathing close to the prayer time is preferred, ensuring freshness and a pleasant appearance. The Prophet ﷺ recommended wearing clean, respectable clothing and applying perfume, as Allah loves when we meet Him in our best state. This outward preparation reflects an inward reverence for the sanctity of Jumu’ah.

3. Walking Calmly to the Masjid

Arriving at the masjid on time, calmly and humbly, sets the tone for a focused prayer. Walking without rush, with a tranquil heart, helps cultivate the right mindset for worship.

4. Respecting Space and Focus

Avoid disrupting others by passing over people’s shoulders or squeezing into rows if you’re late. Keeping the masjid’s peaceful atmosphere is also important—come early to sit close without disturbing anyone. Once the sermon begins, shift focus to listening and responding silently to the adhan.

Special Acts of Worship on Fridays 1. Seeking the Blessed Hour

The Prophet ﷺ spoke of a time on Fridays when prayers are accepted. Scholars differ on the exact hour, but it’s commonly believed to be the time just before sunset. Make du’a throughout the day, especially in this period, as it’s an opportunity to have your prayers answered.

2. Reciting Surah Al-Kahf

Reading Surah Al-Kahf on Fridays is a well-known sunnah, bringing a “light” of guidance for the week ahead. This surah reminds us of the trials of life and provides a moral compass for challenges we may face.

3. Sending Salawat (Blessings) on the Prophet ﷺ

Increasing blessings upon the Prophet ﷺ on Fridays brings immense reward. When we engage in this act, we follow the example set by Allah and His angels, as mentioned in the Qur’an.

Living with Integrity: The Hadith on Avoiding Doubt

One of the short yet powerful teachings of the Prophet ﷺ is: “Leave that which causes you doubt for that which causes you no doubt.” This principle encourages Muslims to steer clear of ambiguity and live by truthfulness, as truth fosters confidence and tranquility. When faced with choices, integrity means prioritizing what is clear and avoiding what raises inner discomfort or doubt.

In practicing wara’ (scrupulousness), we are reminded that even permissible actions may be avoided if they bring unease or doubts. Living by this hadith ensures a heart at ease and a mind focused on righteousness, making it a foundational guideline in Islamic law.

Conclusion

Observing these etiquettes and living with integrity is not just about fulfilling religious obligations, but about embodying the moral and spiritual ideals of Islam. By integrating these practices into our weekly routine and daily lives, we can nurture a strong, confident faith rooted in reverence and mindfulness.

Full Transcript Opening Remarks

As-salamu alaykum wa rahmatullahi wa barakatuh. It’s a pleasure to be here at Valley Ranch Islamic Center. Alhamdulillah, to be with this amazing community here in Dallas. I must say that it is probably one of the most awkward moments of my life to be teaching a session with Shaykh Yasir Birjas in front of me. But I’m inspired by the statement of Sa’id Ibn Jubair, when his Shaykh, Ibn Abbas, told him, “Why don’t you teach?” And Sa’id Ibn Jubair said to Ibn Abbas, “Do you want me to teach in your presence? I can’t do that.” Ibn Abbas replied, “And what better for you than to teach in my presence so that if you are correct, that’s what you want. And if you make a mistake, then I correct you.” That’s my inspiration in this moment, and I ask Allah Azza wa Jalla to preserve our Shaykh, Shaykh Yasir Birjas, protect his family, bless him, increase him in humility, beauty, and knowledge. Allahumma ameen.

Introduction to the Etiquettes of Jumu’ah (Friday)

Our topic is the adab of Jumu’ah in this session, inshallah. So we’ll start with our reader, Ahmed, and we’ll cover some points, inshallah. Bismillah.

The author said: “The etiquettes of Friday and the Friday prayer comprise 15 modes of conduct.”

Preparing for Jumu’ah

First, one prepares for the Friday observance on Thursday, the night preceding Friday, Laylat Jumu’ah, by cleansing the body, washing clothes, and preparing what needs to be prepared. Right from the beginning, it’s a good habit to say, “قَالَ الْمُؤَلِّفِ رَحِمَهُ اللَّهُ” or “The author, may Allah’s mercy be upon them, said.” As one of the scholars said, “قَبِيحٌ بِكُمْ أَن تَنْقُلُ عَنَّا وَلَا تَتَرَحَمُ عَلَيْنَا,” which means, “It is very ugly of you that you narrate knowledge from us and do not seek Allah’s mercy for us.”

Whenever we read a text, I want to re-emphasize something you’ve probably heard before: make it a habit to always invoke mercy on the scholars who direct us to Allah. This also shows us that no one is more famous than the scholars of Islam. Often, as young people, we get distracted by the fame of celebrities with millions of followers or subscribers. But who is more famous than the scholars of Islam? 1,400 years later, we’re still quoting people like Imam Al-Bukhari. Their fame is not just in its length or duration but also in its quality. When you mention their names, you say, “May Allah have mercy on them.”

The first thing he says is to prepare for Jumu’ah by preparing on Thursday night, bathing, and preparing what needs to be prepared. The idea of preparation is important; as we say, “Failing to plan is planning to fail.” A person not preparing for Jumu’ah might schedule classes or work in ways that consistently make them late. The person who selects a course at Jumu’ah time because they don’t want to take an early morning class is not preparing for Jumu’ah. Every single week, you see people who fail to manage their day properly, causing them to miss Jumu’ah or to always come late.

Allah says in the Qur’an, “وَلَوْ أَرَادُوا الْخُرُوجِ لَأَعَدُّوا لَهُ عُدَّةً,” which means, “If they had truly wanted to go out with Rasulullah ﷺ on the expedition, they would have prepared for it.” So on the Day of Judgment, someone may bring excuses for their lateness or absence, saying, “I had this commitment, or that one.” But if they truly wanted to attend, they would have prepared better. Preparing for Jumu’ah includes planning your time. How long does it take to park at Valley Ranch? You have to figure that out so you don’t get stuck in line and end up late.

Bathing Before Jumu’ah

Secondly, bathe on Friday, as mentioned in the hadith reported in the two Sahihs and other collections. It is preferable to bathe a little before going out to the prayer. Why does he say to bathe closer to prayer time? Why not just bathe in the morning? I need the geniuses of Dallas to tell me the answer. Why is it preferred to bathe closer to Jumu’ah time?

One reason is to keep your wudu fresh, but also so that you smell pleasant and are fresh when you get to Salah. Bathing as close as you can to the time of prayer keeps you fresh for longer. So if Jumu’ah here is at 1:30, try to bathe around 12:30. Bathing close to the time of prayer helps keep you fresh when you arrive for Salah.

Beautifying Oneself for Jumu’ah

Thirdly, beautify yourself by cleansing your body, clipping your nails, using the siwak, and removing waste. He should also use perfume and wear his best clothes. Allah ﷻ says in the Qur’an, “يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ,” meaning, “O children of Adam, adorn yourselves at every place of prayer.”

How would you rate our Jumu’ah fashion on a scale of 1 to 10? We have a culture of “Casual Friday” in the corporate world, where people dress down on Fridays. But we have a religious encouragement to dress up on Fridays. Which one wins? Which should win? When we walk into the masjid on Friday, we see people coming in with T-shirts, jeans, and even shorts, which goes against what is recommended by the Sunnah of the Prophet ﷺ. We want to encourage people to dress up. I know villages in Sudan where people, even though they don’t have many clothes, come on Fridays wearing their best clothes, even if they are shabby.

When we have the wealth that Allah has provided for us, and closets full of clothes, it’s an opportunity to dress up on Fridays. I have a friend in Clear Lake masjid who I consider my competition in fashion every Friday. He has an amazing fashion sense, and I often feel like I lose to him—even though he doesn’t even know we’re in a competition! The way we dress can also become an opportunity for da’wah in a non-Muslim country. On Eid, when you wear beautiful garments, people often ask, “What’s going on? Is there a holiday today?” You don’t have to say there is, but they can see it by the way you look. Last Eid, I was walking around in my neighborhood in Houston, and an elderly lady said to me, “Eid Mubarak!” She asked if I was Islamic, and I said, “Yes.” Our clothes opened that entire conversation.

Then he says to purify the body by clipping nails and brushing teeth. Rasulullah ﷺ said, “If it were not that I feared hardship for my Ummah, I would have commanded them to use the siwak before every prayer.” Look at how important these concepts are for everyday salah, let alone Jumu’ah.

Arriving at the Masjid Calmly

Fourthly, go to the masjid early, on foot, walking in a calm and humble manner, intending itikaf in the masjid as long as you are inside. Take advantage of privileges before they’re gone. I used to live in New York, where I prayed janazah every week. After moving to Houston, I probably only pray janazah three times a year because there aren’t as many opportunities. Many of you walk to Valley Ranch masjid—two, five, or ten minutes on foot. Don’t forget this blessing, as it’s rare in the United States to be able to walk to the masjid safely. We took a group to Palestine recently, and while walking to Masjid al-Aqsa, we were questioned by guards with automatic rifles. Now, we walk to the masjid peacefully and without any trouble.

Walk with tranquility, being grateful to Allah for this blessing. Walk without rushing, even if you are late. The Prophet ﷺ said, “Walk to the prayer with tranquility, and whatever you catch of the salah, pray it, and whatever you miss, make it up.” Rushing affects your khushu’ (focus) in the prayer.

When you’re coming from a busy, fast-paced environment, try to slow down as you approach the prayer, allowing your heart to become still. Pray your remembrances, repeat the adhan, and focus on being mindful as you approach the salah.

Avoiding Disturbance in the Rows

Fifthly, do not pass over the necks of people or separate two people from each other. If, however, there is an empty spot, you can walk over their necks to reach it. This is a good place to mention the hadith of Salman al-Farisi in Al-Bukhari. The Prophet ﷺ said, “There is no person who bathes on Jumu’ah, purifies themselves as best as they can, puts on perfume, or uses whatever fragrance they can find, then goes out to prayer without separating between two people, remaining quiet when the imam speaks, except that he will be forgiven for the sins between that Jumu’ah and the next.”

These sunnah acts—coming early, not separating people, and remaining quiet during the khutbah—are highly emphasized. So, if you see a space, you may walk to it, but do not force your way to the front row if you came late. There are many people who arrived before you, so respect their place.

Respecting the Space of Others in Prayer

Sixthly, do not pass in front of a person who is praying. The Prophet ﷺ said that if you knew the sin incurred by passing in front of a praying person, you would wait 40 days, years, or whatever period it might be. Also, it is advised to develop the habit of praying towards a sutra (a barrier), as it helps maintain focus in salah. If you’re praying in an open space without a sutra, it can be awkward for both you and those passing by.

Seeking the First Row

Seventhly, seek the first row unless you see or hear something inappropriate. The Prophet ﷺ said that if people knew the reward in the adhan and the first row, they would draw lots for it. So, if you have access to the first row, seek it for the incredible reward that it brings.

Stopping Voluntary Prayers as the Imam Begins Khutbah

Eighthly, cease voluntary prayers or recitations when the imam ascends the pulpit and occupy yourself with answering the mu’adhdhin and listening to the sermon. I have a gift for you regarding the khutbah. I want to give you a tool that will change every khutbah you hear for the rest of your life, inshallah. Here at Valley Ranch, you probably get an amazing khutbah every week, but even if you attend khutbah elsewhere, sometimes people ask, “Do I already know this?” If the khatib mentions a story or a hadith you’ve heard before, you might feel like you haven’t benefited.

Instead of asking, “Do I know this?” ask, “Do I do this?” If the khutbah is about praying qiyam al-layl, ask yourself if you’re actually praying qiyam al-layl. If it’s about reciting the Qur’an, ask if you’re consistently reciting the Qur’an. If it’s about giving charity, then are you giving charity? This approach helps you benefit from every khutbah by focusing on implementing the reminders.

Performing Sunnah Prayers After Jumu’ah

Ninthly, perform voluntary prayers after the Friday prayer—two, four, or six rak’ahs according to preference. The Prophet ﷺ would pray two rak’ahs in the masjid after Jumu’ah, and when he went home, he would sometimes pray four or even six.

While waiting in the masjid, if you can stay until ‘Asr or even Maghrib, that’s excellent, as you are considered in a state of prayer.

The Special Hour of Du’a on Fridays

Tenthly, observe the hour in which du’a is accepted. The Prophet ﷺ described an hour on Jumu’ah when prayers are answered. There is a difference of opinion among scholars regarding when this hour occurs. Some hadiths suggest it is between the sitting of the imam and the end of the prayer, while others suggest it is the last hour after the ‘Asr prayer before sunset.

When the Prophet ﷺ teaches us about something valuable, he often leaves the exact details ambiguous, encouraging us to seek it out. This is like Laylatul Qadr in the last ten nights of Ramadan. So, we should use every opportunity on Friday to make du’a, as it could fall within this blessed time.

Sending Blessings Upon the Prophet ﷺ

Twelfthly, send abundant blessings upon the Prophet ﷺ. It’s narrated that whoever sends blessings upon him 80 times on Friday will be forgiven 80 years of sins. This hadith is weak, but the Prophet ﷺ did say, “Of the best of your days is Friday, so make a lot of salawat upon me on this day.” The sahabah asked, “O Messenger of Allah, will our salawat be presented to you after your death?” He replied, “Yes, for Allah has forbidden the earth from consuming the bodies of the prophets.”

Then the question becomes, what is the bare minimum that is considered ikthar, or “abundance,” of sending blessings? Is it 80 times, as mentioned here, or is it less? Or more? What would you say is the bare minimum?

Honestly, when it comes to the Prophet ﷺ, there is no bare minimum. It’s about the quality of the salawatand the dhikr of Allah ﷻ. So whether it’s 10, 70, or 100 times, the Prophet ﷺ simply said, “Sallu ‘alayya”—just send blessings upon me. The quantity should be whatever you can manage based on your time and ability to stay focused. Wallahu ta’ala a’lam.

One important point about this is that, sometimes, people do things simply because the people they love are doing them. How often have you wanted to do something just because people you admire or follow were doing it? Allah ﷻ says in the Qur’an, “إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا,” meaning, “Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with peace.” Allah doesn’t just command us to send blessings, but first tells us that He and His angels do so. This is something Allah Himself does and then invites us to do as well.

Reciting Surah Al-Kahf on Friday

Thirteenth, it is recommended to recite Surah Al-Kahf on Fridays. Aisha reported that the Prophet ﷺ said, “Shall I tell you about a chapter whose greatness fills what is between heaven and earth? Whoever writes it will receive a similar reward, and whoever reads it on Friday will have their sins forgiven between that Friday and the next, plus three additional days.” Also, it is narrated that if someone reads the last five verses of Surah Al-Kahf before sleeping, Allah awakens them at any part of the night they wish.

Some of these narrations are weak or fabricated, but the Prophet ﷺ did say that whoever recites Surah Al-Kahf on Friday will have a light illuminated between that Friday and the next. It is recommended to read it on Friday as well as to recite the Qur’an in general, and if possible, complete its recitation on that day or the night preceding it.

Giving Charity on Friday

Fourteenth, it is recommended to give charity on Friday as much as one can afford, and it should ideally be done outside the masjid. Charity, of course, is encouraged because Friday is the best day of the week, and we want to maximize our good deeds on that day. However, I’m not sure why it specifies giving charity outside the masjid.

Performing Salat al-Tasbih on Fridays

Fifteenth, it is recommended to perform Salat al-Tasbih on Fridays.

Salat al-Tasbih is based on a very weak hadith, and most scholars discourage it because of this. However, some scholars say that if you perform it once in your lifetime, there is no harm in doing so. Wallahu a’lam.

Dedicating Fridays for Worship

Lastly, dedicate Fridays for the actions of the afterlife and avoid engaging in worldly work. Fridays are an ideal time for silat ar-rahim, or maintaining ties of kinship, especially if you have family members in the Muslim world, who often have Fridays off. Take this opportunity to call and check on them, especially since they might be off work and more available to talk. Allah knows best.

Beginning of the Next Hadith and Discussion

Bismillah. Alhamdulillah rabbil alameen. Assalamu alaykum wa rahmatullahi wa barakatuh. We will continue with the book of Imam Ibn Rajab, focusing on hadith number 11—a very important hadith that is one of the shortest in the collection but powerful in its meaning. This hadith has a lot to do with your personal life and your practice in matters of faith. This will be our discussion for tonight, inshallah.

Before we get there, I want to comment and thank Sheikh Ammar for giving us the opportunity to share his wisdom with us from the book of Imam Ibn Qudamah. The view from here is quite different than when you’re sitting as a student. Wallahi, it’s a privilege to be sitting as a student, because once you start teaching, going back to learning becomes extremely hard. No teacher you go to wants to teach you because they feel that you should be teaching them instead. So, when you have the privilege to sit down and learn, cherish it.

When given the chance to learn, go for it. Because when the day comes that you start teaching, it will be very hard to find someone to teach you. May Allah bless you all with beneficial knowledge in this life and in the afterlife.

Hadith Number 11: “Leave That Which Causes You Doubt for That Which Causes You No Doubt”

Bismillah, Alhamdulillah, wassalatu wassalamu ala Rasulillah.

Hadith number 11 is from Al-Hasan ibn Ali, the grandson of the Prophet ﷺ, who was like a flower to the Prophet ﷺ. He said, “I remember from the Messenger of Allah ﷺ, ‘Leave that which causes you doubt for that which causes you no doubt.’” Narrated by An-Nasa’i and At-Tirmidhi, who graded it a sahih hadith.

This is part of a longer hadith that includes the qunoot (supplication) of the witr prayer. Some narrations from At-Tirmidhi and Ibn Hibban add, “For truthfulness is tranquility, and lying is doubt.” Ibn Hibban’s wording includes, “Goodness is tranquility, and evil is doubt.”

This hadith, though short, is powerful. Some scholars say it may come as part of a longer hadith in which the Prophet ﷺ was teaching a supplication to his grandson, Al-Hasan ibn Ali. When the Prophet ﷺ passed away, Al-Hasan was about seven or eight years old. So he says, “I remember learning this from the Prophet ﷺ.” Then he adds, “For truthfulness is tranquility, and lying is doubt.”

The Importance of Truthfulness and Integrity

When you tell the truth, you feel strong and confident, no matter how absurd the truth may sound. If it’s what you saw, heard, or did, you can still stand there confidently, even against aggression, because you know it’s true. But if you are lying, the moment you’re under scrutiny, you begin to shake because you know you’re not telling the truth. Allah ﷻ says in the Qur’an, “بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ,” meaning, “Rather, man is a witness against himself, even if he presents excuses.”

This reminds us of the famous hadith of Ka’b ibn Malik and the three companions who did not go out with the Prophet ﷺ on the Battle of Tabuk. Ka’b said he was trying to fabricate a lie, but he thought, “Who am I kidding? This is the Messenger of Allah, and he will know.” So, he told the truth. By telling the truth, he became strong.

This hadith is telling us that if you follow the truth, you will feel at ease, no matter how hard it may be. If you are lying or fooling yourself, you won’t feel comfortable. Truthfulness brings tranquility and peace, while evil creates doubt and restlessness.

There’s a saying about checking your heart when you do something questionable, for example, when you go to an all-you-can-eat buffet and wonder if certain items are halal. You see others eating, and think, “I think it’s halal.” But if you put your hand on your heart, you might feel your heart racing because you know it might not be right. In contrast, if you act with full confidence, your heart will feel at ease. This narration, though weak, points to the idea that the heart can act as an indicator of doubtful matters.

Practicing Scrupulousness (Wara’) in Matters of Ambiguity

The scrupulous one hesitates when there is ambiguity rather than running into doubtful things, unlike many people today who seek out differing opinions to justify actions. If something is ambiguous, the scrupulous response is to avoid it. Even if something is allowable, avoiding it due to doubt is pious and shows a sense of wara’ (piety).

Hassan ibn Abi Sinan said, “There is nothing simpler than scrupulousness. If something causes you doubt, give it up.” This may be easy for someone like him, but for an average person, living with scrupulousness is a challenge.

There’s a story about Hassan ibn Abi Sinan, who was in business while being a scholar. His servant informed him that the sugar market was about to increase, so Hassan bought sugar at a lower price before the news spread. When the price increased, he felt guilty because he believed he had an unfair advantage. So he went back to the original merchant and disclosed his knowledge. The merchant replied, “I am pleased with the deal we made; it’s yours.” But Hassan still felt guilty, so he insisted on returning the transaction, giving up a profit equivalent to what could be millions in our time.

In comparison, Al-Miswar ibn Makhrama, one of the companions, had hoarded food to sell it for a better price, but when he saw clouds approaching, indicating that it might rain and thus lower prices, he felt guilty. Instead of benefiting from the price increase, he refused to make a profit and informed Umar ibn al-Khattab, who then praised him.

Imam Ahmad recommended avoiding profits from hoarding goods that are necessities if it leads to hardship for others. Similarly, if someone rents something to turn a profit, or takes advantage of ambiguity in transactions, Imam Ahmad advised giving any excess as charity.

The Balance in Practicing Wara’

In summary, the teachings of wara’ guide us away from doubtful matters, regardless of whether something is wholly haram. However, it’s essential to have balance. Shaykh al-Islam Ibn Taymiyyah said that complete piety is being able to recognize both the best of two goods and the worst of two evils.

As an example, consider someone asking if they can work at Walmart. Since Walmart sells both halal and haram items, it becomes a matter of whether the benefit outweighs the harm. A person should balance this decision, ensuring they fulfill their obligations without compromising their principles unnecessarily.

The Principle of Certainty Over Doubt

This hadith represents one of the major qawa’id fiqhiyyah (legal maxims) in Islamic law: al-yaqeenu la yazulu bish-shak, meaning “certainty is not removed by doubt.” For example, if you come to pray and doubt whether you have wudu, but you remember that you had wudu during Maghrib, then you should assume you still have it, as certainty is not negated by doubt.

This hadith is a reminder to prioritize clear guidance and to avoid ambiguity. Next week, we will continue with hadith number 12, inshallah. Jazakumullahu khair. Thank you for being here with us, and inshallah, after Salat al-Isha, we’ll have Sheikh Muhammad Faqih and Sheikh Waleed Basyuni join us to answer questions related to this hadith.

Assalamu alaykum wa rahmatullahi wa barakatuh.

Q&A

1. What is the recommended time to begin preparing for Jumu’ah, and why?
   Answer: Preparation begins on Thursday night to plan ahead, ensuring that one can attend Jumu’ah prayer calmly and fully focused.
2. Why is it preferable to bathe closer to the Jumu’ah prayer time?
   Answer: Bathing close to prayer time helps maintain freshness and cleanliness, both of which are emphasized for Jumu’ah.
3. What did the Prophet ﷺ recommend regarding dress and personal hygiene for Jumu’ah?
   Answer: The Prophet ﷺ recommended wearing clean, respectable clothing, using perfume, clipping nails, and brushing teeth, all of which reflect respect for the special day.
4. Why is it encouraged to walk calmly to the masjid for Jumu’ah?
   Answer: Walking calmly fosters tranquility, aligning one’s mind and heart with the peaceful and reverent atmosphere of prayer.
5. What should one avoid when entering the masjid if others are already seated?
   Answer: Avoid stepping over people’s shoulders or disrupting others by squeezing into rows. It’s best to sit where space is available without disturbing anyone.
6. What special act of recitation is recommended on Fridays, and what benefit does it bring?
   Answer: Reciting Surah Al-Kahf is recommended, which illuminates the week ahead with guidance and serves as a moral compass.
7. When is the “blessed hour” on Friday, and what is its significance?
   Answer: The blessed hour is a time on Friday when du’a (prayer) is most likely to be accepted. While scholars differ, it’s commonly believed to be just before sunset.
8. How can sending blessings upon the Prophet ﷺ on Fridays benefit a Muslim?
   Answer: Sending blessings upon the Prophet ﷺ brings spiritual reward and is a practice endorsed by Allah and His angels, making it especially virtuous on Fridays.
9. What does the hadith “Leave that which causes you doubt for that which causes you no doubt” teach?
   Answer: This hadith teaches that Muslims should avoid doubtful matters and prioritize clarity and truthfulness, as this fosters inner peace and confidence.
10. How does truthfulness relate to tranquility according to the lecture?
    Answer: Truthfulness provides strength and tranquility because a person feels confident and assured when they know they are telling the truth, even in challenging situations.
11. What is wara’ and how can it be practiced in everyday situations?
    Answer: Wara’ is the practice of avoiding doubtful matters and acting cautiously, even in permissible matters if they bring discomfort. It can be practiced by making choices that align with one’s moral clarity and peace of mind.
12. How does the legal maxim “certainty is not removed by doubt” apply in practice?
    Answer: It means that one should hold onto certainty when doubt arises. For instance, if you remember making wudu but have doubts about it later, you assume your wudu is still valid.

The post Study Classical Texts the Traditional Way | Session 16 appeared first on MuslimMatters.org.

Learning from history necessitates challenging the powerful.

Israeli authorities released 92 Palestinian prisoners, all women and children.

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).

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