Nesma, 17, embodies perseverance as a form of resistance.

University of South Wales says it has no blanket policy rejecting Palestinian students following Electronic Intifada inquiry.

Cryptocurrency is Deek’s last chance to succeed in life, and he will not stop, no matter what.

Previous Chapters: Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13| Part 14 | Part 15 | Part 16 | Part 17 | Part 18

“If you’re not careful, the world will have you loving the things that will destroy you.” — Malcolm X

Start With Your Eye

Like fog lifting from the glittering surface of the San Joaquin River under the noon sun, Deek’s mind began to clear. He blinked at his two daughters, one – Sanaya – looking irritated, and the other – Amira – mostly worried.

As he began to sit up, Amira grabbed his hand and pulled, supposedly helping him up but nearly pulling his arm out of the socket. The crazy kid always did this, even though he’d asked her many times not to. It was like she thought he was invulnerable, and his body was a toy for her to knock around.

“Miri! Take it easy. You can see that I’m hurt.”

“Why are you hurt?” Sanaya demanded.

Deek put on his slippers, and picked up the bag of dirty clothes. “Where do I start?”

“With your eye.”

“I need a shower. There are groceries in the kitchen. Could you two make makhlama while I clean up?”

Sanaya grimaced. “I thought you were inviting us to lunch. Now we have to cook? And you didn’t answer the question.”

“Fine, order room service. I just missed Iraqi food, that’s all.” He picked up the dirty clothes and dumped them in the closet hamper.The maid would take them to be cleaned. “To answer your question, I got glass in it.”

“How?”

“The kid I bought the car from broke the car window and attacked me.”

He had always been very honest with the girls, even when they were little. He believed this was the reason for their trust in him, which had always been full to brimming.

“Why did he do that?” Sanaya asked.

“No idea. He said his dad was sending him back to Yemen, but what that has to do with me, I don’t know. I guess his dad didn’t like him selling me the car. Although I paid more than it was worth. Now – “ He pointed to the two girls – “order room service, or cook something.” In a German accent, he added, “I’ll be back.”

“Okay, Terminator,” Amira said. “Or should I say Babanator.”

“Baba,” Amira called out to him as he went into the bathroom. “There’s a fountain in your living room.”

“I know, Miri.”

Makhlama

Ten minutes later he exited the bathroom in a cloud of steam, hair neatly combed, just a dab of French cologne on his neck, and wearing the jeans and Hawaiian shirt he’d had on when he first left the house. He was sure the girls were freaking out about everything going on, and didn’t want to add to it by wearing one of his expensive new suits.

Makhlama

To his extreme pleasure, he found the girls in the kitchen making makhlama. Sanaya had diced a large onion and caramelized it in olive oil, then added two chopped tomatoes, turmeric, salt and black pepper, and some chili flakes.

In a second pan Amira had scrambled several eggs. As Deek watched, the girls combined the contents of the two pans, and the makhlama was complete. The scent took him home and made him close his eyes in sweet memory. He was back in that hot little apartment on Millbrook Avenue, when he and Rania were first married. The two of them stood shoulder to shoulder in the tiny kitchen, cooking together, and completely happy in spite of their poverty.

“Lunch is served,” Sanaya said with a sweep of her arm.

They sat in the small but elegant dining room, pouring glasses of orange juice. Deek said the dua’ he’d taught the girls when they were little, and that he still said before mealtimes:

Bismillahi, wa barakat-illah.
In Allah’s Name, with blessings near,
We thank Him for this family dear.
We thank Him for the food we chew,
and thank Him ‘cause we’re Muslim too.

The food was delicious, and as he took the first bites he found tears welling up in his eyes. Yes, the Namer’s potion had definitely dissipated. But that was fine. The potion had taught him that he could open his heart, he could speak words of love, and the experience would not destroy him. The words were there. He only had to plug them into the microphone.

Not A Gunfight

“What about this one?” Amira reached out and roughly tapped the scar on his forehead, which made Deek flinch in surprise, as he could not see on that side. “How did you get it?”
“Some gangster shot me. Fortunately he was a bad shot.”

Both girls stopped eating, staring at him in horror.

“You’re kidding,” Sanaya said finally.

“No. After the Yemeni kid beat me, I managed to throw him to the ground. Then these gangsters wanted to steal the car. I pulled a knife, and one of them shot me. It was just a graze. Then Marco – my friend Marco, remember? – stepped out of nowhere and brained the guy with a trumpet. A trumpet!” Deek laughed, then saw that no one was laughing with him. In fact, the girls were looking at him as if he had completely lost his mind.

Sanaya cleared her throat. “Dad… I have no idea what to say.” Her voice increased in volume as she threw her arms out wide. “What is going on? You left mom, you’re living like a cross between a stumblebum and a deposed king, and getting in gunfights? What are we supposed to think?”

“For real though,” Amira seconded. “This is totes cray.”

“It wasn’t a gunfight,” Deek muttered. “I only had a knife.” He scooped a big bite of makhlama into his mouth. “Gunfight,” he said while chewing, “implies that two people were shooting at each other.”

“Dad!” Sanaya slapped the table, making the dishes bounce.

Straight Up

Deek put his fork down. “Alright. Here it is, straight up. I struck it rich in crypto. Really rich, alhamdulillah. Around the same time, I got fed up with your mom’s attitude. Partly because she’s been frequently unkind with me the last few years, and partly because she refused to believe me when I told her about the crypto. I’m still not even sure that she believes me. And she confessed something, which she can tell you or not herself -”

“We know about the doctor at work,” Sanaya said. “I was there when she said it, remember? She changed departments and shifts, by the way. She doesn’t work with him anymore.”

“Okay, well, that’s good. So there was that too. It was all too much. I needed some space to think. So I left. Not because of the money, that has nothing to do with it. Secondly, I bought the Porsche from a Yemeni youth named Shujaa. I didn’t know that the boy is unstable, and his family are basically gangsters. The car was a gift from his father, and his father became angry. And Shujaa claimed I ripped him off. So his dad came after me, which I managed to get out of that situation alhamdulillah, then the kid came after me. End of story.”

Sanaya held up a hand. “Shujaa Tzan’ani? That Shujaa?”

Deek lifted his chin in disapproval, not happy that his daughter knew the young tough. “How do you know him?”

“I don’t. I have Yemeni friends, and people talk. That family is bad news, Dad.”

“I know that now.”

“So…” Amira ventured. “Are you coming home?”

Deek shrugged. “I need to talk to your mom, find out where her head is. I love her very much, and I miss her so much it hurts. But I want to be treated with respect. I won’t go back to being doubted, talked down to, and humiliated. I just can’t.

“Mom loves you,” Sanaya said. “Whatever mistakes she’s made.”

“And I love her.”

“Okay, so?” Amira demanded.

Deek sighed. “I don’t know.”

What About Us

“And what about us? Are you leaving us?” Amira’s voice was hesitant and sad.

Deek smiled and reached out to squeeze her shoulder. “I love you both so much. I’m very proud of you. You will always be my daughters, and we will always be close, no matter what. I walk in your shoes, you walk in mine.”

“Okay.” Amira rubbed her eyes. “But I don’t want you to divorce Mom.”

“Hey! No one said anything about divorce.”

“How much money did you actually make?” Sanaya inquired.

“A lot. Millions. Oh, I’ve been meaning to tell you Sanaya, I know you’re doing well at City College mashaAllah, but if you ever want to transfer, I will pay for it. Even an Ivy League school. Also, you don’t have to work anymore if you don’t want to. You’re both going to be receiving large monthly allowances directly into your bank accounts. And your mom too. I’ll discuss that with her first, then tell you the details.”

Sanaya looked dubious. “This… allowance… will it be more than I make at work?”

“Way more. Now can I get back to eating the makhlama? It’s the best thing I’ve tasted in a week.”

“I think he’s legit telling the truth about everything,” Amira said matter-of-factly.

Sanaya studied her father thoughtfully. “Dad always tells the truth. It’s one of his redeeming qualities.”

“I didn’t know I needed to be redeemed.”

“You do,” Sanaya said seriously.

Questions

“So we’re rich now?” Amira asked.

“Yes,” Deek mumbled with his mouth full.

“That’s boss. We can go on vacations?”

“Yes.”

“I can get a car of my own?”

“Yes, when you get a license.”

“Has it occurred to you,” said his elder, college educated daughter, “that if you were to gain the world and lose your family, you would in reality lose everything?”

Deek gave her a serious look. “Yes.”

Amira flicked his ear. “I feel like you just want us to shut up so you can inhale the makhlama.”

Deek grinned. “Yes.”

“One more thing, Dad,” Sanaya said. “You say the money has nothing to do with you leaving. But have you considered that if you didn’t have the money, you wouldn’t have left, because you’d have nowhere to go? Without Mom supporting you, you were broke.”

Respect, Love Or Mercy?

Deek put down the fork and sat up straight. “That’s unkind. Our marriage is a partnership, or it’s supposed to be. And yes, I still would have left, even if it meant sleeping on Marco’s sofa, or in a cheap motel. I’ll tell you a truth about men, and you’d better remember it when you are married, inshaAllah.”

He held up a hand to forestall the impending objections. “Whenever that happens.”

“Alright.” Sanaya made a beckoning gesture. “Lay it on us.”

“A man’s dignity is as important to him as food or air. A man can stand poverty and pain. He can stand working until he’s about to fall down. He can stand being looked down on by others, if that’s the price he must pay to support his family. But when he comes home, he wants to be treated with respect. Not obedience! It’s not the same thing. A good man won’t care if you can cook, or if you’re a little overweight. He won’t expect you to automatically agree with him. But he will expect to be spoken to respectfully. That’s the secret to men.”

“Just to clarify,” Sanaya said, “this is the secret to Arab men, right? And what about love and mercy?”

Deek sat back in his chair. “Oh, I don’t know. All men, I think. As far as love, it’s women who want communication, security and love. Men just want respect and even admiration. That’s what love looks like to us.”

“Are you sure, Baba?” Amira raised an eyebrow. “‘Cause it sounds like you’re talking about a bear. Just treat the bear with respect and he’ll leave you alone!”

Deek laughed. “Yeah, pretty much.”

“Wa min ayatihi,” Sanaya began to recite, “an khalaqa lakum min-anfusikum...” She continued to the end of the ayah.

“And one of His signs,” she translated, “is that He created for you spouses from among yourselves so that you may find comfort in them. And He has placed between you compassion and mercy. Surely in this are signs for people who reflect. Surat Ar-Rum.”

She reached across the table and poked Deek’s chest above his heart. “Mercy, Dad. I’m sure respect is important, but I think Allah knows the secrets to men, women and marriage better than anyone, and He says compassion and mercy. So where is your compassion for Mom?”

Deek’s face was pale. He felt like Sanaya had struck him with a hammer, rather than a finger.

“Where did you learn that?”

“Class on marriage at Masjid Madinah. Are you upset?”

“No. I’m proud of you.”

What Do You Want?

“Baba.” Amira’s voice was unusually solemn, and Deek turned to her, meeting her two eyes with his one good one.

“What do you want more? All of this?” She waved an arm to encompass the luxury of the suite. “Or your family?”

Deek found himself speechless. He swallowed. When he spoke his voice was hoarse. “I’d give up all of my kingdom before I’d give up my family.”

Amira nodded, and let it drop.

Later, as the girls were leaving, Deek handed Sanaya the remaining backpack. “Give this to your mom. Be careful, there’s a lot of money in it.”

“How much?”

“Two hundred K, I think. Maybe two fifty, I forget.”

“What!” Samaya exclaimed.

“This new life,” Amira said, “is totes cray, for real.”

“Mom should be home right now,” Sanaya commented, “if you want to see her. Her new shift is three to three. I hate it, we hardly see her anymore.”

Deek shook his head. “I have to work a little. I’ll visit her later at the hospital, inshaAllah.”

“You promise?”

“Absolutely.”

* * *

[Part 20 will be published next week inshaAllah]

 

Reader comments and constructive criticism are important to me, so please comment!

See the Story Index for Wael Abdelgawad’s other stories on this website.

Wael Abdelgawad’s novels – including Pieces of a Dream, The Repeaters and Zaid Karim Private Investigator – are available in ebook and print form on his author page at Amazon.com.

Related:

Pieces of a Dream | Part 1: The Cabbie and the Muslim Woman

Gravedigger: A Short Story

The post Moonshot [Part 19] – Makhlama And The Secret To Men appeared first on MuslimMatters.org.

Numerous testimonies from Palestinians who have trekked to aid sites point to systematic Israeli efforts to humiliate and kill.

Today marks the launch of the FIFTH year of the Muslim Book Awards!

The Muslim Book Awards (MBA) is an annual celebration of Muslim voices in publishing, from mainstream publishers, Islamic publishers, or authors who self-publish. Hosted by MuslimMatters.org and featuring a panel of well-known Muslimah reviewers from Bookstagram, the MBA takes in nominations before finally judging the entries and announcing the winners on MuslimMatters!

MuslimMatters is proud to host the Muslim Book Awards.

What is Muslim Bookstagram?

Muslim Bookstagram is the unofficial name for the niche space on Instagram where Muslim book lovers reside! It is a vibrant community of readers, writers, librarians, bookstore owners, and all those who are bookishly inclined.

Book reviews are shared, new and old publications highlighted, and deep discussions about publishing, representation, and storytelling are had. Muslim Bookstagram has become both an amazing space for valuable conversations and a resource for Muslim parents, as well as anyone else interested in diverse, representative literature.

Who are the judges of the MBA 20245?

Amire Hoxha is a mechanical drafter by trade, a reader by heart, and the author of “AMAR’S FAJR REWARD“! Her meticulous nature helps her identify quality and assess books. Aside from her online presence, Amire has established, curated and grown her local masjid library for 7 years. Her background in Islamic knowledge has made her an authentic resource for Muslim parents wanting authentic Islamic books. Follow her on Instagram: @muslimkidsbooknook

Shifa Saltagi Safadi is the author of KAREEM BETWEEN (Putnam 2024), the AMINA BANANA chapter book series (Putnam 2025), the picture book THE GIFT OF EID (Holiday House 2025), and indie Muslim published SPELL IT LIKE SAMAR (2019), HEAVEN AT MAMA’S FEET (2021) and PEPPERONI, PITCHES, AND OTHER PROBLEMS (2021). Shifa shares her favorite Muslim books on her online instagram bookblog @muslimmommyblog and is an ELA middle school teacher, so books are basically her whole life! Shifa was born in Syria and immigrated to the US with her parents as a young girl. She lives near Chicago (GO BEARS!) with her husband and four children.

Kirin Nabi is a former Islamic School Librarian who now stewards three little free libraries, and posts about children’s and YA books by Muslim authors or books containing Muslim characters at www.islamicschoollibrarian.com. Find her on Instagram: @islamicschoollibrarian

Zainab bint Younus is a Canadian Muslim woman who writes on Muslim women’s issues, gender-related injustice in the Muslim community, and Muslim women in Islamic history. She also provides in-depth book reviews of Muslamic literature on her Instagram account, covering everything from YA and adult fiction, academic treatises, and Islamic religious literature. You can find her on Instagram (@bintyounus) and support her via Patreon.

Calling all Muslim authors, illustrators, and publishers!

Submissions are restricted to Muslim authors, illustrators, and publishers. If you’ve written, illustrated, or published a Muslim-books-awards-worthy book, we want to know about it!

Application Requirements:

Written by a Muslim author

A Muslim story: The story must involve clearly Muslim characters and at least some reference to elements of Islam.

Islamically appropriate: The story must not promote beliefs or actions that are clearly prohibited by Islam or go against Islamic values. This does NOT mean that characters don’t experience serious conflicts or go through challenges; it does mean that the final message should not be something that promotes unIslamic beliefs or actions (e.g. shirky beliefs, promoting LBGTQ relationships, praising zina).

Published between January 2025-December 2025

English language: Unfortunately, we do not have the resources or ability to include non-English-language books.

Must be prepared to provide sample pages upon request

Must be prepared to provide complimentary physical copies to all 4 judges

 No AI, whether used for writing or illustrations.

Submit Your Book!

Click here to submit your favorite Muslim publication of 2025 for the Muslim Book Awards!

Submissions will close on September 15, 2025, and winners will be announced in January 2026! There’s not much time, so hurry to submit your books today!

Support Our Official Sponsor!

Crescent Moon Bookstore is the generous official sponsor of the Muslim Book Awards 2023, 2024, and 2025! CMB carefully curates books, toys, games, stationery, and home decor for every Muslim household. Crescent Moon was created for all of us wanting to make our homes and the world a better place. A portion of all proceeds goes to several different children’s charities around the world for humanitarian aid. Crescent Moon Bookstore has an incredible selection of Muslim books for all ages, with free US shipping over $60.00 and free Canadian shipping over $125!

Related:

Muslim Bookstagram Awards 2021 – What Makes A Winning Story?

The post The Muslim Book Awards 2025 appeared first on MuslimMatters.org.

Israeli soldiers and settlers uproot thousands of olive trees in occupied West Bank as military raids intensify.

Deutsche Welle contributor shills for weapons industry.

Journalist murdered by Israel was my friend since childhood.

The British broadcaster is widely seen as having run interference for Israel’s genocide.

Disclaimers:

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

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

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

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

_____________________

Introduction

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

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

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

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

A Necessity and Place of Peace

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

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

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

The purpose of a house is to allow humans to enjoy peace and comfort for their heart, body, and mind. Since most people work outside of their homes, the real purpose of a home is to return after a hard day’s work and enjoy a sense of peace and rest. In the highly commercial world that we live in, people often spend huge amounts of money on extravagant fixtures and furnishings, which can sometimes diminish the main purpose of a home, which is to bring peace and comfort. When elegant houses are compared to modest (even smaller) homes, the dweller who is blessed with peace and comfort in his heart, body, and mind is certainly in a better position. As we can see, peace is the highest purpose and the greatest aim for possessing a home.1

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

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

The Prophet said: 

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

In another Hadith, he (saw) said: 

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

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

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

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

Let us start by exploring these two options:

SECTION 1: SOCIAL AND PRIVATE RENTING Social Housing

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

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

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

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

Private Renting

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

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

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

SECTION 2: SOCIAL DEALINGS AND TRANSACTIONS IN ISLAM 

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

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

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

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

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

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

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

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

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

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

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

Selling and Trading in Islam 

Selling is permissible by consensus.16

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

Allah says: 

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

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

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

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

• Pillars:

1. The two contracting parties 

2. The object of sale 

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

• Conditions: 

1. Legal maturity of both parties 

2. Mutual consent 

3. The object is inherently sellable 

4. It is owned by the seller 

5. It is deliverable 

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

• Hindrances: 

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

2. Sales that entail riba or lead to harm

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

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

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

Valid Conditions:

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

The Prophet said: 

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

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

Invalid Conditions:

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

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

Riba (usury)

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

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

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

And: 

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

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

Because,

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

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

What is Riba?

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

A. Riba al-Nasi’ah (Riba of Delay)

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

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

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

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

B. Riba al-Fadl (Riba of Excess)

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

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

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

Allah says: 

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

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

Also, the Prophet said: 

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

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

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

A War with Allah and His Messenger !

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

a) the polytheist;

b) the usurer; and

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

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

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

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

Wisdoms Behind the Prohibition of Riba

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

Some of the wisdoms include: 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah says in the Quran:

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

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

A’ishah narrated: 

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

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

SECTION 3: CONVENTIONAL INTEREST-BASED MORTGAGES 

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

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

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

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

From the above illustration, the answer is obvious – the main thing that makes purchasing a house with a conventional mortgage haram is the fourth stage (repayment of the loan with added interest).53 The addition of interest on the loan, which has to be paid over time, makes the contract a Riba contract as it falls into both types of Riba (an-Nasi’ah and al-Fadl) and is therefore forbidden in Islam. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A summary of Shaykh as-Saawi’s study: 

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

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

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

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

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

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

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

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

SECTION 4: ISLAMIC HOME PURCHASE PLANS

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

The topic of Islamic Mortgages or ‘Home Purchase Plans’ (HPPs), as they are widely known, falls under the category of financial transactions in our books of Fiqh (Islamic jurisprudence). The framework for governing these transactions has been derived from the Qur’an, the Sunnah, Ijama’a (consensus of jurists), and Qiyas (analogy). A deductive study of these evidences has led to the establishment of several rules and governing principles (legal maxims) for determining the Islamic rulings of financial transactions. Legal maxims play an important role in interpreting and applying Sharia principles to contemporary financial practices.

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

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

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

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

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

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

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

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

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

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

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

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

     B. Murabaha (profit sale).

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

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

   C. 𝗗𝗶𝗺𝗶𝗻𝗶𝘀𝗵𝗶𝗻𝗴 𝗠𝘂𝘀𝗵𝗮𝗿𝗮𝗸𝗮𝗵 (partnership):

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

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

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

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

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

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

The above two steps conclude the Diminishing Musharakah agreement.

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

This is where the Ijarah agreement comes in.

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

This is another obligation the customer alone takes responsibility for. 

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

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

However, critics of this model have argued the following: 

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

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

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

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

Some other contentions of HPPs in general include:

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

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

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

     c) Combination contracts

The Prophet said: 

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

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

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

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

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

     e) Fractional reserve banking and money creation 

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

     f) HPPs use hila (legal trickery) 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(III) HPPs use combination contracts

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

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

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

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

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

SECTION 5: OTHER ALTERNATIVE WAYS TO PURCHASE A HOUSE 

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

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

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

However, there are some practical drawbacks, which include: 

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

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

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

SECTION 6: SUMMARY

In summary, we have discussed the following: 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A note on Muslim unity 

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

Allah commands us to: 

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

He also tells us that: 

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

 Regarding unity, our Prophet (saw) said: 

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

He also said: 

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

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

SECTION 8: CONCLUSION 

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

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

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

Allah says 

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

The Prophet said:

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

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

The Prophet said: 

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

He also advised: 

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

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

The temporary nature of this life 

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

Allah tells us that: 

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

He also tells us that:

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

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

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

1. Debt-free

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

2. Not pegged to interest

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

3. Affordability

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

4. True risk sharing

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

5. Ultimate flexibility

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

6. Choosing what to do with your equity 

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

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

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

***

 

BIBLIOGRAPHY

Books & Articles 

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

Websites 

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

 Lectures

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

 

1     Tafsir Ibn Kathir (Qur’an.com)2    aboutislam.com3    Ibid4    Narrated by Ahmed (15409), classed as Saheeh by al-Albaani in ‘Saheeh al-Jaami,’ no. 30295    Classed as Saheeh by al-Albaani in ‘Saheeh al-Jaami,’ no. 8876    From a report narrated by al-Tirmidhi (3500), classed as Hasan by al-Albaani in Saheeh al-Jaami’ (1265)7    www.tenantsupporthelpline.co.uk/blog/uk-housing-crisis/8    www.prince-evans.co.uk 9    https://england.shelter.org.uk/professional_resources/policy_and_research/policy_library/consultation_response_pay_to_stay10    https://england.shelter.org.uk/housing_advice/eviction/eviction_notices_from_private_landlords11    Two million private renters put up with poor conditions to find a home (Shelter, May 2022)12    Dr. Al-Haj, ‘Umdat al-Fiqh Explained,’ p. 479-840. ‘Umdat ul-Fiqh’ is a summary of the fiqh of Ahmed ibn Hanbal by one of the greatest jurists of the Hanbali Madhab, Imam Ibn Qudamah al-Maqdisi (1147-1223).13    Sahih Muslim 2664 14    Adab al-Mufrad (297) by Imam Bukhari, graded Sahih according to al-Albaani15    Sunan Ibn Majah 214416     ‘Muntaha al-Iraadaat’ by Taqi ad-Din Muhammad ibn Ahmad al-Fatuhi al-Hanbali (died 1520) also known as Ibn an-Najar is based on the official opinions of the Hanbali Madhhab. This is taken from Shar Muntaha al-Iraadaat li al-Buhuti (Maktaba al-Shamela), by Imam Yunus al-Buhuti (1592 – 1641) who was one of the greatest specialists of the Hanbali Madhab.17    This is taken from ‘The Summary of Islamic Jurisprudence’ By Dr Shaykh Dr Saalih Al-Fawzan which is based on his explanation of ‘Ar-Rawdul-Murbi’ fi Sharh Zadul-Mastaqni’ (vol 2, p. 9), by Imam Yunus al-Buhuti (1592 – 1641) was one of the greatest specialists of the Hanbali Madhab. 18    al-Sa’di, ‘Nur al-Basai’r’ (1991), p. 3219    al-Buhuti, ‘Shar Muntaha al-Iraadaat,’ (Maktaba al-Shamela)20    Dr. al-Fawzan, ‘The Summary of Islamic Jurisprudence’ (vol 2, p. 19-20).21    Abu Dawud (3594) [4/16] and At-Tirmidhi (1352) [3/634]22    At-Tirmidhi (1234) [3/533] and An-Nasa’i (4646) [4/340]23    Al-Bukhari (2155) [4/467] and Muslim (3756) [5/380]24    The Prophet (saw) said: “Both the buyer and the seller have the option (of cancelling or confirming a deal) as long as they have not parted and are still together.” Al-Bukhari (2112) [4/420] and Muslim (3833) [5/415]25    Dr. al-Fawzan, ‘Summary of Islamic Jurisprudence,’ vol 2, p. 23-34 and Dr. al-Mushayqih, ‘al-Khulasatu al-Qawa’id al-Fiqhiyya,’ p 42-43.26     Al-Bukhari (2766) [5/481] and Muslim (258) [1/273]27    . Classically, Scholars have categorised Riba differently; however, this is the categorisation of contemporary Ulema (scholars). The only difference between the classical and the contemporary scholars is the way it is presented. 28    at-Turayfi, ‘Tafsir wa al-Bayaan li ahkaami al-Qur’an,’ (2018), p. 54929    Muslim (4039) [6/16/ and Ahmed (9605) [2/438]30    Muslim (4039) [6/16/ and Ahmed (9605) [2/438]31    Dr. al-Haj, ‘Umdat al-Fiqh Explained,’ p. 527.32     Sunan Ibn Majah, Chapter (19) Lending, 243033    Dr. al-Haj, ‘Umdat al-Fiqh Explained,’ p. 52734    Ibid, p. 53135    At-Turayfi, ‘Tafsir wa al-Bayaan li ahkaami al-Qur’an.’ p. 54936    Ibid, p. 54937    Abu Hurayrah (ra) reported that the Messenger of Allah (saw) said: “Allah said: ‘Whoever shows hostility to a close servant of mine (walee’), I have declared war upon him…” Al-Bukhari (6502) 38    Narrated by Ahmed, Abu Dawud, An-Nasa’I, and Ibn Majah, and also by at-Tirmidhi who graded it as as-Sahih. 39    Dr. al-Qardawi, ‘The Lawful and the Prohibited in Islam’ (1960), p. 263 40    Dr. al-Haj, ‘Umdat al-Fiqh Explained,’ p. 499-50041    Dr. al-Qarwadi, ‘The Lawful and the Prohibited in Islam,’ p. 26342    Dr. al-Haj, ‘Umdat al-Fiqh Explained,’ p. 52143    Dr. al-Haj, ‘Umdat al-Fiqh Explained,’ p. 49444    The use of an intermediary finance company who loan the customer money on a fixed rate of interest is the most common way car finance is arranged in the UK. These companies will usually lend money on interest to the buyer in order to help the with the purchase of the product (in our case a new car). The buyer will then pay back the loan with the added interest which equates to Riba and is therefore prohibited. 45    al-Buhuti, ‘Shar Muntaha al-Iraadaat,’ (Maktaba al-Shamela).46    Ibid47    Ibid48    Ibid49    Ibid50    Ibid51    Sa’ is an old measurement. One Sa’ equates to three litres. 52    Bukhari and Muslim53    In the UK, conventional and Islamic banks also oblige the customer to insure the house in order to protect themselves against loss in the case of a fire or natural disasters. The discussion on the Islamic ruling on commercial insurance is beyond the scope of this article. Please refer to a competent scholar or reputable fiqh council. 54    www.c-cfr.org55    This excludes taking a conventional interest-based (Riba) mortgage for a business property or for the purpose of renting out that property in order to benefit from the rental income. 56    www.c-cfr.org57    Dr. as-Sawi, ‘A Polite Reconsideration of the Fatwa Permitting Interest-Based Mortgages for Buying Homes in Western Societies’ (2001) p. 70-8558    Ibid, p. 65-6659    Dr. al-Mushayqih, ‘al-Khulasatu al-Qawa’id al-Fiqhiyya’ (2024)60    Ibid. p. 14261    For a details discussion on Islamic legal maxims related specifically to financial contracts please refer to ‘Qawa’id al-Aqd,’ by Dr Khalid al-Mushaqih (Professor of Islamic Law at Qaseem Islamic University, KSA). 62    Dr. al-Mushaqih, ‘Qawa’id al-Aqd,’ p. 12. According to this rule, it is not necessary for banks or other lending institutions to place ‘halal’ certificates on their websites. Rather, it is for those who disagree with their model to show that the product contains a prohibited feature. Nevertheless, due to the spread of Riba and other haram (unlawful) features in most contemporary financial transactions and to gain consumer confidence, the practice of publicising ‘Sharia compliant’ certificates has become common.63    Dr. al-Mushaqih, ‘Qawa’id al-Aqd,’ p. 4364    Dr. al-Mushayqih, ‘al-Khulasatu al-Qawa’id al-Fiqhiyya’ (2024), p 12. This subsidiary Maxim comes under the major Maxim ‘matters are judged by the intention behind them.’65    At the time of writing (July 2025), these three are the most commons type of HPPs available and since Islamic finance is forever developing, there may be different models available in the future. 66    Dr. Abdul Sattar Abu Ghuddah (rh), Dr Shaykh Nizam Yaqubi, Mufti Faraz Ahmed and others. This information can be found on the websites and Sharia Compliant Certificates of different HPP providers. 67    Narrated by Ahmad, Abu Dawud, at-Tirmidhi and Nisa’i; classed as Sahih by many scholars68    Haider, ‘Pros and Cons of an Islamic Mortgage’ (www.islamicfinanceguru.com)69    Dr al-Haddad, ‘Islamic Ijara Mortgages by HSBC and Other Banks,’ (2004)70    Ibid71    AAOIFI Sharia Standards, (2015), p. 346 – 34872     Dr al-Haddad, ‘The Islamic Mortgage: Paradigm Shift or Trojan Horse?’ (2006)73    Khan, ‘Islamic Mortgages are a debt and therefore haram’ (islamicfinanceguru.com)74    Narrated by at-Tirmidhi (1352)75     Please note these new debt-free Shared Ownership Products are NOT the same as the older and widely known shared ownership products that have been available on the open market for the past two decades where the customer takes out an interest-baring mortgage to purchase a share in the property and then pays rent for the remaining share which is usually owed by a housing association. 76    Dr. Abdul Sattar Abu Ghuddah, Dr Shaykh Nizam Yaqubi, Mufti Faraz Ahmed and others. This information can be found on the website or Sharia Compliant Certificates of different HPP providers.77    Dr. al-Haddad, ‘The Islamic Mortgage: Paradigm Shift or Trojan Horse?’ (2006)78    Sahih al-Bukhari 7352, Sahih Muslim 171679    Sunan Abi Dawud 33680    Dr Philips, ‘A Commentary on Usool al-Fiqh Made Easy,’ p.223-22481    Dr as-Shithry, ‘Usul al-Fiqh for the Muslim who is not a Mujtahid’ (2022), p. 3882    Ibid, p.2083    Allah’s covenant84    Sahih Muslim85    Sahih al-Bukhari86    Sunan at-Tirmidhi 198787    Bukhari and Muslim88    At-Tirmidhi, An-Nasa’I and Ahmed89    Dr as-Shithry, ‘Usul al-Fiqh for the Muslim who is not a Mujtahid’ (2022), p. 38.90    This is the position of The Islamic Council of Europe (Shaykh Dr Haitham al-Haddad and Shaykh Dr Sajid Umar).

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

We speak to author Omar Zahzah about tech complicity in genocide. How an Israeli official caught in a child sex-crime sting escaped the US and much more.

The inaction of international bodies like the ICC gives Israel a green light.

Cryptocurrency is Deek’s last chance to succeed in life, and he will not stop, no matter what.

Previous Chapters: Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13| Part 14 | Part 15 | Part 16 | Part 17

“The example of those who spend their wealth in the cause of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. And Allah multiplies ˹it more˺ to whoever He wills. For Allah is All-Bountiful, All-Knowing.” – Quran 2:261

Anonymous Gift

Deek went to the hospital gift shop, bought a t-shirt with an image of Yosemite Valley, changed in the restroom, and stuffed his dirty red shirt and suit jacket into a plastic bag.

On impulse, he took a rideshare to Masjid Madinah. It was not even close to Dhuhr time, but the musalla would be open. He made a generous wudu’, washing himself thoroughly. Wearing one of the backpacks and carrying the other, he entered the musalla. It was cool and quiet, with thick carpets, calligraphic paintings on the wall, and no sound but the turning of the ceiling fan. There was no one there except Imam Saleh, sitting in a corner, reading the Quran. Deek waved to him, then prayed. It felt good to lower his head before Allah.

When he finished his prayer, he handed one of the backpacks to Imam Saleh and murmured, “Donation for the masjid.” Not waiting for a response, he walked out.

As he stood in front of the masjid, swaying with exhaustion, Imam Saleh came hurrying out, carrying the backpack. He was a tall man with midnight-black skin, a sharp nose, and a fist-length beard, wearing a gray thobe, Arab slippers, and beige kufi.

“Brother Deek! Are you sure about this? It’s a lot of money.”

Deek gave him a weary look. “You’re not going to refuse it, are you?”

“That depends. Are you sure you can afford it? Your first obligation is to your family.”

“I guess you haven’t heard about my situation. Yes, I’m sure.”

Saleh smiled. “I don’t listen to gossip. Why, what is your situation?”

Deek sighed. Might as well tell him, why not? “I made a lot of money in the cryptocurrency market. More than I could have imagined. But I’m struggling a bit.”

Saleh nodded slowly. “Any rapid change in life can be disconcerting. But remember that there is one relationship that never changes.”

“You mean between me and Allah.”

“Exactly. No matter how much wealth you have, you are destitute before Allah. You need him now as much as ever. More, in fact. Keep to the deen, keep your salat. They will steady you and keep you on the lighted path. In any case, alhamdulillah. I’ll announce this donation to the community, it will fire them up and bring in more, inshaAllah.”

Deek nodded. “Don’t mention my name, please. Strictly anonymous.”

The Imam gave a half shrug. “MashaAllah. Good for you, akhi.” He looked up and down the street. “Do you need a ride?”

Deek gave a tired smile. “It’s okay.”

“Come see me,” the Imam said, “if you’d like to talk about anything at all.”

Atop the Covers

Back in his hotel room, he wanted to take a scalding hot shower, change his clothes, and make himself a big breakfast with the groceries he’d bought a few days before. But he had no energy to even order room service. Not even taking off his street-stained pants, nor the heavy knife that hung from his hip, he dropped the remaining backpack on the floor and collapsed into the huge bed, lying atop the covers. It was as if the bed were a grave that opened up to greet him.

Morro Rock

As he fell asleep, he heard the fountain splashing gently. It brought up a memory of sitting on the beach with Rania, listening to the waves lapping the shore. It was the first vacation they’d taken together. They’d been together for a year, and saved a little money, so they’d said goodbye to the sweltering Central Valley summer and spent a week in Morro Bay, where the sun shone gently and the cooling fog rolled in off the sea.

They rented bicycles and rode out to the amazing Morro Rock, rising sheer out of the coastal water like the head of an awakening colossus. They took a bay cruise and spotted sea otters and dolphins. Visited the skateboard museum, of all things. And enjoyed the king-sized bed in the motel room. That bed had been almost as comfortable as this one.

He had a vague thought that there was something he was supposed to do today. But darkness crept in around the edges of his mind, and he could not remember. The bubbling of the fountain was a siren song that pulled him down. Soon he fell into a mile-deep sleep, even as the sun rose high in the sky outside, casting sharp-edged shadows through the curtains.

Pain and a Pant Suit

Rania Al-Rashid stepped out of her house and took a breath, letting the late morning sun warm her face. She pressed a hand into the hollow of her aching lower back and rubbed it in circles. It helped a little. But the ache never went away entirely. This time, the pain had been activated the day Deek left, when she fell on her tailbone in the driveway.

This morning, she’d rolled out of bed and fallen onto her hands and knees. Desperately swallowing two naproxen tablets, she waited until the agony retreated, like a hyena knowing it would not make a kill this day.

Nevertheless, she looked good, and she knew it. She wore a gray rayon pant suit with a four-button waistcoat and a two-button silk-lined jacket, atop a white dress shirt. Her gray hijab was tucked into the shirt. Her low-heeled black cabaret loafers were comfortable yet professional.

She’d parked her gold colored Honda Accord on one side of the driveway, in case Deek came home and wanted to park his Porsche in the garage. She walked to it and swiped a finger across the roof. The car needed a wash.

She had a complicated relationship with cars. You couldn’t function in a widely spread country town like Fresno without a car. But driving made Rania nervous.

The Accident

Her mind went back – as it had so many times, whether she wanted it to or not – to that day when her father had let her borrow the family Camry to drive her younger brother, Hasan, to his soccer game. It was a Saturday morning in spring. She was seventeen years old and had just gotten her license a month before.

Hasan sat in the passenger seat, chewing sunflower seeds and spitting them into a paper cup. The windows were down. She was listening to music on the radio and dancing in the seat, obeying traffic laws but not really paying attention, not scanning her mirrors or looking right and left as she’d been taught in driving school. The light turned green at Maroa and Ashlan, and Rania started forward immediately. She never saw the pickup barreling through the red light until the screech of tires split the air and the rear of the Camry lifted like a kicked can.

She remembered the sound—like a steel drum splitting in two. Then pain, like a white flash in her lower back. Not sharp, but deep, as if something important had been torn or jarred loose. There was no blood—only sunflower seed shells on her face and in her hair.

Hasan was shaken, but fine. Rania was hospitalized for two days, and then released with instructions on how to care for her back. Exercises, rest, ice, and medication only when she needed it.

The pain receded for a while, then returned like a stalker—during college finals, during shifts on her feet, during pregnancy. Now it was a familiar companion, flaring under stress then fading, but always waiting.

There were moments when she thought she couldn’t take it anymore and would go mad. Then there were times when she was grateful for the pain, wallahi, she welcomed it, because it was teaching her. It humbled her, and reminded her of what mattered in life. It kept her dependent on Allah.

She could be annoyed by a thousand things, from a colleague who chewed gum noisily to not having eggs in the fridge; but when she was in pain, all she wanted was for the pain to disappear. Nothing else mattered.

So when the pain disappeared for a time, she found herself deeply grateful, and aware of the beauty that permeated the world. The neighbor’s cat, sunning itself on her back patio, was a living miracle. The taste of raspberry yogurt, the weight of Deek’s hand in hers, Sanaya and Amira’s good health, all these things were monumental blessings, and Rania was all the more aware of them because of her constant, nagging teacher, whose name was Pain.

To this day, she could not stand sunflower seeds, however.

Looking for Signs

She got in the car and headed to her meeting. Her daughters were meeting Deek for lunch in just a little while. Rania had not been invited, but might have tagged along anyway, just for the opportunity to talk to her husband. But this meeting with the architect was important.

She had done a tremendous amount of research in preparation for this meeting. She had $100,000 to spend to build Deek his own full-sized home office and library. It would be fully equipped with its own bathroom, a hardwood desk, split AC and ceiling fan, leather sofa, and wall-to-wall bookshelves. The $100K was all the money that Deek had left her. She could not spend a penny more. It would have to be enough.

Would this bring Deek back to her? Allahu a’lam. There was no way to know. But she knew Deek; he was always looking for “signs.” Before they had married, he once asked, “What if I wanted to move away from here, would you be okay with that?” And she replied, “I would go with you to Nepal, Antarctica, or the Burmese jungle. As long as we are together.” He later told her that was the sign he was looking for.

More recently, after he’d put in a few years of work on the cryptocurrency thing with no success, Rania had occasionally suggested – gently – that perhaps it was time to go back to teaching. But Deek insisted he was waiting for a sign.

This office would be his sign, as well as a concrete expression of her regret for doubting him, and for the five years he’d spent working in the walk-in closet. Deek was a highly intelligent man, and she should have trusted his ability.

During these days apart, she had missed his embraces, and the way he always lightened her mood after a long day at work. She missed his back massages, so helpful when the pain flared up. She missed his lame jokes (Why did the cell phone see a therapist? Because it kept feeling drained). She even missed his well-intentioned -though clumsy- help in the kitchen.

She didn’t care about the money, truly. He could keep it all for himself, or give it all away, and she would not utter a peep. She just wanted her husband back, the father of her children, the man she loved.

Design Negotiations

The architect’s office was located in a stylish building with a metallic facade that swept up into the shape of a sail. Rania stepped into the sunny conference room clutching a slim binder. She ignored the pain in her back, which was tolerable at the moment – merely an annoying and insistent reminder of the steady grind of time and age. Overall, she felt calm and professional, even if the film of sweat on her forehead said otherwise.

Across the glass table, Mr. Lewis—her architect—spread out a set of glossy renderings for the new office/library addition. He gave her a warm smile.

Mr. Lewis was a big, broad-shouldered man with close-cropped red hair. He looked more like a football player than an architect. But, she told herself, that wasn’t fair. People judged her on her appearance every day. She shouldn’t do the same to others.

“Looks great, Mrs. Al-Rashid,” he said. “To hit these design goals—built-in walnut shelving, clerestory windows, radiant-heated stone floor—you’re looking at about $160 a square foot once permits, engineering, contractor fees, and finishes are rolled in.”

Rania opened her binder. “That’s over my budget,” she said evenly. “And over the standard rate. I’ve reviewed the California Residential Cost Data. Fresno averages are closer to $130 per square foot for mid-range builds. So you can deal with me fairly, or I’ll find someone else for the job.”

Mr. Lewis smiled thinly. “I assure you I was not trying to cheat you, if that’s what you’re implying. You wanted walnut shelving and radiant stone flooring. Those are premium features and cost more. But if you switch to painted MDF and simple porcelain tile, we could shave 15%. I can get you down to that $130 target. You just have to work with me and trust me. I’m an honest businessman.”

Rania nodded, feeling chastised. “Very well. I’ll need an itemized spreadsheet. And since I’ve already applied for our Fresno permit, include any plan-check resubmittal fees.”

Mr. Lewis grinned. “You’ve done your homework. You sound like a pro.” He began typing on his laptop.

After twenty minutes of discussion, reviewing options, and note-taking, Mr. Lewis rapped on the table. “Okay. With the adjustments we’ve made, we’re at $130 per square foot. That’ll leave you room in your $100,000 budget for furniture and lighting.”

Rania offered a small, satisfied smile. “Perfect. Let’s move forward.”

She stepped out of the office already sketching a new quilt pattern in her head. This quilt would go on the wall and would be the perfect finishing touch to Deek’s dream workspace.

Masjid Treasures

Zaid Karim pulled up to Masjid Madinah just in time for Dhuhr prayer. His assistant Jalal sat in the passenger seat.

He’d spoken to Aunt Faiza that morning and learned that she’d talked to Jamilah late last night, California time. Jamilah had narrated the dream of a Palestine in Jannah, and Munir’s presence there.

“I’ve been telling everyone about the dream,” Faiza said. “It gives people hope, including me. It is spreading quickly.”

When Zaid told her that he was sending her thirty thousand dollars, she said, “Allah bless you Zaid, but what I truly wish is to see you. I need family by my side.”

Zaid could not say no to that, and had booked a flight to Amman immediately. He would pray Dhuhr and be on his way, leaving the car with Jalal.

In Masjid Madinah there were a dozen people gathered for salat, including men and women. Zaid knew most of them:

Faraz, the Bangladeshi facilities manager, was obsessed with cryptocurrency. Bayyinah, a Syrian hafiza with a gentle voice, was a mother of seven but always had time to teach Quran. And of course, Imam Saleh, tall and traditionally dressed as always. He was highly educated and was the kindest man Zaid knew.

These people were regulars. Deeply faithful, productive individuals, all of them carried their own special lights, shining in a color like no other, serving the community in a way that no one else could. Each of them was a treasure, and a representation of what a Muslim should be.

It was wonderful to visit grand masjids in other countries, but there was nothing like praying in your local masjid, because it was your second home, and home was the place that always took you in. It didn’t matter whether it was fancy or bare-bones, because you were standing in front of Allah, Master of the universe, Who at the same time knew and cared for every crawling ant, every plant stretching to the sun, and every man or woman weeping in the dark.

A Favor

After salat, Zaid sat cross-legged in front of Imam Saleh.

“I’m leaving for Amman. Make dua’ for my trip to be successful, and for my Aunt Faiza, as her son Munir just returned to Allah.”

Imam Saleh put a hand atop Zaid’s hand. “Of course, akhi. May I ask a favor? Will you have time for a side trip?”

Zaid was surprised that the Imam would have anything for him to do in the Middle East, but if there was anyone in the world he trusted fully, it was this man.

“We have a relationship,” the Imam explained, “with a Palestinian refugee camp outside Amman. It’s called the Gaza Camp. You may know that Gazan refugees in Jordan have trouble obtaining services like education and healthcare. And many are hungry.”

Zaid was surprised to hear this. “No, I didn’t know.”

“Could I give you money to deliver to the camp? You can give it directly to the UNRWA administrator, his name is Hamid Sabah. He’ll use it to buy food aid and health care supplies. Or if you’re in any way uncomfortable, you can rent a truck and buy flour, rice, and beans yourself, and deliver it.”

“I’m fine with delivering the money to Hamid. I’d be happy to.”

Imam Saleh opened a backpack that had been sitting against the wall. It was stuffed with cash. The Imam counted out one hundred thousand dollars and put it into a plastic bag for Zaid.

“MashaAllah! Where did this come from?”

“Anonymous donor. Just this morning, actually.”

Zaid gave a sly smile. “Is the anonymous donor tall like you, with curly hair, and named after a rooster?”

Saleh lifted his eyebrows in genuine surprise. “You truly are a detective. But as I said, it’s anonymous. I cannot confirm or deny.”

As Zaid left the masjid, he asked Allah once again to bless Deek Saghir. The man was like a blind and good-hearted elephant, crashing through the forest, knocking down trees and injuring himself, but in the process opening up paths and sowing the seeds of growth.

Half My Kingdom

Deek dreamed again that he was a treasure hunter, but this time he had finally found the treasure!

The desert burned like a sea of molten glass, but the weight of his haul—ancient coins, velvet sacks of gems, golden statuettes—was a crown of impending power. Riding slowly across the desert, swaying atop the camel’s back, he could already hear the clink of payment, feel the gazes of admiration, taste the gratitude owed to him. The wind carried the echo of plans: new houses, debts erased, favors bought, and most of all, vindication.

He barely noticed his lips cracking, the river of sweat down his spine, the cottony roughness in his throat. His waterskin was empty, but no matter. Water could be found.

The desert betrayed him. The familiar wells on the caravan maps were bone-dry, as if the earth had swallowed its own mercy.

He staggered on. The treasure grew heavier by the moment. His throat was a hot chimney full of ashes. He dropped to his knees, the soft sand giving no comfort.

Then she appeared.

Queen Latifa’s robes were the color of weathered stone and twilight. Her eyes held the quiet depth of a well that had never run dry. She carried a single waterskin, ordinary in shape, and held it out with both hands.

“Latifah,” he croaked. “I’m so happy to see you. I need water.”

Her gaze didn’t flicker. She didn’t smile. She asked, simply, “What will you trade?”

“But you’re my friend.”

She withdrew the waterskin, hiding it in her coat.

“Half!” Deek gasped. The words came fast, his thirst overriding all considerations. “Half of my treasure.”

She handed him the waterskin, and he tipped it back and drank. Coolness slid down his throat like a balm. He tipped it back further and drank more, and yet more, greedily, until the skin was empty and his belly was full. He was saved.

A deal was a deal. He began unloading his packs, dividing everything in half.

Soon, he felt the need to relieve himself. He had drunk too much too fast. He continued to divide the treasure until the job was done. Hoisting her half onto impossibly strong shoulders, Latifah walked away.

Deek’s need to relieve himself was urgent. He walked behind a large rock, but release would not come. The pressure in his bladder became sharp and unrelenting. He doubled over, his breath catching in bursts. Any moment, his bladder would burst, and he would die. He stumbled to his remaining treasure and plunged his hands into a pile of coins. They were worthless.

Latifah appeared as if she had never left. She watched him with the same still weight.

He looked up at her, eyes wide. “What do you want? I cannot answer nature’s call. I am dying.”

“What would you give for release?” Her tone held no scorn, only the quiet truth of arithmetic.

“The other half. Take it all.”

“You are free.”

Deek stumbled behind the stone again and relieved himself, weeping in relief. When he returned, having cleansed his hands with hot sand, Latifah was still there. She studied him closely.

“What is a treasure worth,” she asked, “If you would give half to take water in, and the other half to let it out?”

Deek had no reply. The treasure lay dully on the desert floor, for Latifah had not taken it. Deek’s chest heaved. He felt smaller than the grains of sand, and the desert’s vast emptiness felt like a reflection of the hole inside him.

Latifah grinned, and suddenly she was his old friend again, the one who sang, acted, dispensed wisdom, and ate mac ‘n cheese at two in the morning. “Catch you on the flip, brother Deek. Last word: Be a good husband and a good dad.” She walked away, vanishing into a mirage.

Her words seemed to echo: “Dad… Baba… Dad…”

Surprise Visitors

“Dad!”

“Baba!”

He tried to open his eyes, but they were crusted shut. Reaching up, he found a bandage on the left eye. That’s right… He was blind in that eye. Rubbing the crust out of the right eye, he opened it.

He was in the hotel room, lying face-up on the rumpled bed, one arm dangling toward the floor, still wearing the filthy suit pants he’d had on when he was attacked and fell in the gutter. The knife was still in its sheath, but had twisted beneath him, causing his belt to tighten uncomfortably around his waist. His red shirt and jacket spilled from a plastic bag at the foot of the bed.

Sanaya and Amira stood above him. Their eyes roamed the palatial suite, then returned to him.

“Baba?” Amira whispered. She reached out, gently touching his shoulder. “What happened to you? You look like you’ve been in a war.”

Deek blinked his right eye blearily. “Girls?” His voice was husky, throat thick. “What are you doing here? How did you get in?”

“We have a lunch date!” Amira protested. “We got the maid to let us in.”

“What happened to your forehead and your eye?” Sanaya demanded. She placed her fists on her hips, just as her mother did when she was angry. “Why are you wearing a knife? What on earth is going on here, Dad?”

* * *

[Part 19 will be published next week inshaAllah]

 

Reader comments and constructive criticism are important to me, so please comment!

See the Story Index for Wael Abdelgawad’s other stories on this website.

Wael Abdelgawad’s novels – including Pieces of a Dream, The Repeaters and Zaid Karim Private Investigator – are available in ebook and print form on his author page at Amazon.com.

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If Not You, Then Who?

 

The post Moonshot [Part 18] – Half My Kingdom appeared first on MuslimMatters.org.

بسم الله الرحمن الرحيم

الحمد لله رب العالمين والصلاة والسلام على رسوله الكريم وسيد المرسلين وعلى آله وصحبه أجمعين

[The detailed work of al-Imām Abī ʿAbdullāh Shihāb al-Dīn al-Tūrbishtī al-Ḥanafī, Maṭlab al-Nāsik fī ʿIlm al-Manāsik, contains sections on the virtues of the Levant and its people, its importance now, in the past, and in the end of times, followed by a section on al-Aqṣā, a translation of which may similarly follow. All of these shed light on the spirit of the Levantine peoples, particularly the Palestinians, in light of current events, for where many others would break apart in the advent of such atrocities—in the face of the loss of families, bloodlines, destruction of homes and one’s homeland as well as all that he had ever known—the Palestinian, as Taha Abderrahmane succinctly indicates, remains to be the embodiment of the Perfect Man (al-Insān al-Kāmil) in our age, proclaiming God’s praise and treading forward with duty regardless of what befalls him. This is not detached from the blessings the Levantine lands have been imbued with. As such, there may hardly ever be a more appropriate time to recount their virtues and significance—not to succumb to the civilizational weakness of the ummah and romanticize the anguish of our brethren, but to remember the nobility of the land we fight for, its inhabitants, and the sacrifices of those who have entrusted the torch to us that we must carry. May we be proven worthy.]

God, the Exalted, said, “Exalted is He who took His Servant [i.e., Prophet Muḥammad ﷺ] by night from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā, whose surroundings We have blessed.”1 This verse indicates the virtue of al-Aqṣā from two perspectives.

One, [it refers] to the night journey undertaken by the Messenger ﷺ from the Ḥarām thereto so that he may fulfill his particular position in the most perfect of manners, complete his ﷺ status as the noblest of the Prophets, and so that for him the two virtues may be gathered and a qiblah from the two may be preferred.

Two, it is an indication to the blessings dedicated for its surroundings, for the blessing being connected to the general surroundings are closer and more complete in relation to the meaning than for the case to be restricted to the mosque alone, and so there is an exhortation towards the affirmation of the blessings that are perpetuated from it to the worlds.

Then we understand from the meaning of the statement that the most beneficial of these blessings and exalted in welfare is the foundation upon the earth of the Mosque, which necessitates the perpetuation of blessings in its surroundings. It is as the root, and the surroundings as the ancillary, and as such the latter follows in being blessed, as is the case for the surroundings of the Ḥaram in relation to the Bayt al-Ḥaram.

And which land may be more blessed than the one which God has chosen for his faithful servants? There is not a place therein where so much as a fingertip may reach except that a Prophet had prostrated thereupon or glorified God. None has preceded it in attaining this status except Masjid al-Ḥarām.

From the time of the one who spoke to God—Moses, peace be upon him—it was a station of prayer till the time of the abrogation [of the Mosaic prophethood]. Seventeen months following the emigration, Muḥammad ﷺ faced it, before which he prayed therein with the Prophets during the night of Isrāʾ. It is blessed from every aspect, and so, then, we do not say that today it retains the same honor it did as the days prior. Rather, it has become even more honorable by the virtue of the Messenger ﷺ turning to it, being taken thereto during the night journey, and praying in it. The virtues of the two Sanctuaries are even greater in nature, but these do not decrease from its virtue, but attest to and increase its noble nature.

It is more noble to supplicate to God, the Exalted, by being in its vicinity and praying therein, seeking closeness to Him by visiting it. The Messenger ﷺ particularly designated it as a place of visitation along with the two Sanctuaries.

It was narrated from Abū Saʿīd al-Khudrī, may God be pleased with him, that the Messenger ﷺ said, “Do not undertake a journey except to three mosques: Masjid al-Ḥarām, my own Masjid, and Masjid al-Aqṣā.”2

He, may God be pleased with him, said, “The Ḥarām was mentioned, as was the Aqṣā in the Book, in the form of adjectives. As for what has come in the Sunnah, they are majorly in the form of annexations, like the saying ‘congregational mosque (Masjid al-Jāmiʿ) and ‘truth of certainty’ (ḥaqq al-yaqīn), indicating the mosque on a given day in which a congregation is held or the truth of certainty belonging to a specific matter. The Ḥarām is the Mosque of the greater nation, whilst al-Aqṣā is the mosque of a smaller portion.”

There is another facet of this to uncover, which is that the Arabs connected larger ideas to singular words when there were two different words to denote a particular concept. As such, they would use “al-Aqṣā” to denote the mosque, but this carries the larger meaning of the larger compound as was mentioned by the Messenger ﷺ and his companions.

Masjid al-Aqṣā is an Islamic name. It has come in some ḥadīths in the form of Masjid al-Īliyāʾ. We have cited this facet in the first chapter of our book, and such is how it was known prior to the advent of Islām. It was also referred to by Uri Shalem, by the People of the Book, in Hebrew. It was said that it means “House of Peace” (bayt a-salām)—this is how it was known to the Arabs. Al-Aʿshā said,

Wealth has been carried—

To the ends of Amman, Homs, and Uri Shalem.

Abū Naṣr al-Ḥāfiẓ al-Sajzī called it Uri Salem—with an “s” (sīn), and the “l” appended with an “-e/-i” (kasrah)—as if he was Arabizing it. From a ḥadīth from ʿAṭāʾ, it was mentioned in some books, “Give Uri Shalem the glad tidings of the rider of the donkey.” (This is in reference to the Messenger ﷺ when he journeyed during the night of Isrāʾ.) As was narrated from Kaʿb, “Paradise is in the Seven Heavens, centered by Bayt al-Maqdis, for which it was called Uri Shalem (the Complete Light).”3

He said, God be pleased with him, that the d (dal) Bayt al-Maqdis is pronounced only slightly, followed by an -i vowel (kasrah). It was named such for it had been purified—cleansed—of sins. It was also said that it was to be pronounced as Bayt al-Muqaddas.

It was narrated from Anas bin Mālik that the Messenger ﷺ said, “I arrived in an animal larger than a donkey but smaller than a mule, which would place its hooves [when it ran] as far as its sight [went]. I mounted it, and Jibrīl, peace be upon him, was with me, and so we left. He told me to dismount and pray [after a point], and so I did. He asked, ‘Do you know where you prayed? You have prayed at the center of emigration (Madīnah). He said again [later], ‘Dismount and pray.’ I did so, and he asked [again], ‘Do you know where you have prayed? You have prayed at the Ṭūr of Mount Sinai where God [the Exalted] had spoken to Mūsā, peace be upon him.’ [We traveled some more] and then he asked [once more], ‘Do you know where you have prayed? You have prayed at Bethlehem where ʿĪsā, peace be upon him, was born.’ I entered Bayt al-Maqdis afterwards, and the Prophets were gathered before me, peace be upon them, and Jibrīl walked me to lead them [in prayer].”4

If it is asked that the statement that “I prayed where the emigrants stepped [foot] in” contradicts the ḥadīth of Jarīr—“Indeed, God, the Exalted, revealed to me, “Whichever of these lands you settle in will be the place of your emigration: Madīnah, Bahrain, or Qinnasrīn.”5—why is it that the first report involves specification and the latter choice?”

We respond that the difference comes due to history [and timing], which does not imply a deficiency on any part. It can be said thus that he was inspired before the Isrāʾ for what was mentioned in the ḥadīth of Jarīr, before or after which the night of Isrāʾ was clarified to him. He had been informed about his migration but was unable to stay in Madīnah. He made it easy for his companions, as appeared in his saying: “I was shown your place of migration. I was shown a salty land with palm trees situated between two volcanic stones.”6

From what supports this is that a group of anṣār (Helpers) met with the Messenger ﷺ, who spoke to them about the situation. They said, “When we return to our people, we will convey this ḥadīth.” The following year, twelve men came and pledged allegiance to him upon Islām—this was the first pledge of al-ʿAqabah. They promised to arrive the following year with the rest of their people and take him to their homeland. The year came, [the promise was fulfilled,] and this was the second pledge of al-ʿAqabah. The majority of the people of knowledge held that the Isrāʾ was after the first pledge of al-ʿAqabah and before the second. There are also those who say that it was prior to the hijrah by a year, or a year and two months, or sixteen months. Further positions were not mentioned to us.

If the ḥadīth of Abū Mūsā is asked about, wherein the Messenger ﷺ said, “I saw in my dream that I emigrated from Makkah to the land where dates grow, and I was afraid that it was al-Yamāmah or Hajr, when it was [in fact] the city of Yathrib.”7 We say that this report does not contradict the previous one, as he said, “I was afraid (fa-dhahaba wahlī, literally meaning “my fear turned to…”).” This is not based on an opinion or anything of the sort, but is a grammatical matter that is not concerned with the knowledge of Prophethood in any form.

“When it was [in fact] the city of Yathrib”—there are differences concerning what led to his fear, so the reality was clarified to him. It is the same whether it was explained to him during the dream or whilst he was awake.

It was narrated from Dhū-l-Aṣābiʿ that he said, “O Messenger of God [ﷺ], if we are tested with remaining after you [have passed], what do you command us to do? He responded, ‘Upon you is Bayt al-Maqdis. Perhaps God [the Exalted] may provide you with offspring who visit it [frequently].’”8

With a chain tracing back to al-Ṭabarānī, it has also been narrated via Dhū-l-Aṣābiʿ that he asked, “O Messenger of God [ﷺ], should we be tested with remaining after your passing, where do you command us [to go]? He replied, “Upon you is Bayt al-Maqdis. Perhaps offspring will be made for you who will visit the Masjid frequently and be delighted.”9

It was narrated from Dhū-l-Aṣābiʿ that he said, “O Messenger of God [ﷺ], if we are tested with remaining after you [have passed], what do you command us to do? He responded, ‘Upon you is Bayt al-Maqdis. Perhaps God [the Exalted] may provide you with offspring who visit it [frequently].’” [PC: Cole Keister (unsplash)]

If this ḥadīth is proven, then it acts as an addition (ziyādah) in the evidence we have already established and follow, enriching what we have thereby mentioned. For which virtue is more complete and greater than choosing a particular place for travel which is greater than all places save for the Two Sanctuaries (Ḥaramayn) and for the performance of prayer—none compares save for the Two Mosques.

As for the virtues of prayer therein, we have mentioned several aḥādīth prior.

Regarding the virtues of praying in Bayt al-Maqdis, we have also mentioned several reports. Among those is what has been narrated from Abū-l-Dardāʾ, may God [the Exalted] be pleased with him, that the Messenger ﷺ said, “Prayer at the Masjid al-Ḥarām is similar to a hundred thousand prayers, at my Masjid a thousand, and at Bayt al-Maqdis five hundred.”10

It was also  narrated from Abū-l-Dardāʾ that the Messenger ﷺ said, “The virtue of prayer in the Masjid al-Ḥarām, compared to prayers outside of it, is a hundred thousand [of such]; in my Masjid, it is like a thousand; and in Bayt al-Maqdis, it is like five hundred.”11

With a chain tracing back to Aḥmad al-ʿAssāl, it was narrated from Abū Dharr, may God [the Exalted] be pleased with him, who said, “I said, O Messenger of God ﷺ, is prayer at your Masjid more virtuous than prayer at Bayt al-Maqdis? He replied, ‘A prayer in my Masjid is better than four prayers there (i.e. Bayt al-Maqdis)—a blessed place for prayer. It is the land of gathering and resurrection.’”12

If it is said that this report contradicts what has preceded, we respond that these reports, if they are taken from Saʿīd bin Bashīr Abī ʿAbd al-Raḥmān, the leader of Banī Naṣr from the people of Damascus, then many of the aʾimmah of the text[-ual sciences] have spoken regarding this, saying, “He had a poor memory and atrocious handwriting.”13 On Saʿīd bin Sālim al-Qaddāḥ—Abū ʿUthmān al-Khurāsānī—they narrated, “He would make several mistakes in narrations, and would bring reports the opposite way.”14

The matter is thus as Abū Dharr had narrated, which is the first of the reports mentioned. God [the Exalted] had increased it in its virtue by mentioning it beside, and subordinating it to, the virtue of the mosque of Madīnah.

If it is asked, “Why is the matter not settled in the heart?” We respond that the matter is based upon sayings on the virtues of prayer in the mosque of the Messenger of God ﷺ, which is equivalent to a thousand prayers offered elsewhere. This is all based on authentic textual evidence as opposed to statements that lack such decisive proof, and God [the Exalted] knows best.

If it is then asked, “Did the authentic texts not establish that prayer in the mosque of the Messenger ﷺ is better than a thousand prayers elsewhere save for the Ḥarām, which implies that prayer al-Aqṣā and other masājid are of the same value? How is this contradiction resolved?”

We respond that it has been established in the reports of Abū-l-Dardāʾ and Abū Dharr, and it is possible to resolve [the apparent contradiction] between the two, which is to affirm that prayer in al-Aqṣā would have resembled prayers elsewhere save for the Two Sanctuaries if not for what we have already established [in terms of it being equivalent to five hundred prayers in typical circumstances]. God [the Exalted] is aware of its authenticity.

It was narrated from ʿAbd-Allāh ibn ʿUmar, may God be pleased with him, that the Messenger ﷺ said, “Sulaymān, the son of Dāwud, when he created Bayt al-Maqdis, asked God [the Exalted] for three things: judgment that would correspond to God’s own, and it was granted to him; for a kingdom unlike which none will arise thereafter, and it was granted to him; that the one who enters his mosque does not do so except to pray therein, and leaves it sinless as the day he was born.”15

It was narrated from ʿAbd-Allāh bin ʿUmar that he heard the Messenger ﷺ say, “Sulaymān, the son of Dāwud, asked God [the Exalted] for three things. He was granted two of them, and I hope the third came to him as well. He asked his Lord for judgment that would correspond to His own, and he was granted such; he asked for a kingdom unlike which none would have, and he was granted such; and he asked that when a man leaves the mosque—meaning, Bayt al-Maqdis—having intended nothing but prayer therein, leaves so sinless as the day he was born. We hope this was granted as well.16

He said, may God be pleased with him, this (i.e., the issue of leaving Bayt al-Maqdis sinless after prayer) matter is connected to hope, for he was not inspired with an answer with regard thereto, nor was he made certain regarding it. However, even if this affair was not clarified specifically, it was still done so on a general level due to his saying that “[the supplication of] every Prophet is answered.”17

He said, God [the Exalted] be pleased with him, the addition (ziyādah) in this narration— according to what we have narrated from the book of al-Nasāʾī—is not reliable, due to the position of ʿAbd-Allāh bin Muḥammad bin Saʿīd bin Abī Maryam al-Miṣrī. Ibn ʿAdī, regarding him, said, “He was neglectful and did not know what left his head or would purposefully lie.”18

It was narrated from Maymūnah, the freed slave of the Messenger ﷺ, that she said, “O Messenger of God [ﷺ], instruct us regarding Bayt al-Maqdis.” He replied, “Go there and pray therein”—the land was in a state of war at the time–“and if you cannot do it, then send oil so that its lamps may be lit.”19

He [Ibn Mājah] said, may God [the Exalted] be pleased with him, that in some chains of the report, it has been narrated as follows: “Go there and pray, for prayer therein is as a thousand prayers elsewhere.”20

It was narrated from Abū Hurayrah, may God [the Exalted] be pleased with him, that the Messenger ﷺ said, “Whoever passes away in Bayt al-Maqdis, it is as though he has passed away in the heavens.”21

Abū Jaʿfar Luwayn said, “What is meant in the report is not Bayt al-Maqdis itself, but the city in which it is located.”

Our master said, “In the chain (isnād) of this ḥadīth is Yūsuf bin ʿAṭiyyah Abū Sahl al-Ṣaffār al-Baṣrī, who is weak. Even if the report is proven, the implication of the saying that ‘it is as though he passed in the heavens’ carries a tone of reverence of the place and its loftiness and the safety of the Muslims who pass away therein, for the people of the Heavens are not amongst the punished due to their own elevated nature and the particularization of the place that has been indicated.”

Then we mention that it is the greatest of frontiers of Islām—a House wherein the Prophets had worshipped [God, the Exalted]—where the Muslims had gathered to overpower their enemies, for which much blood was shed at the beginning of the sincere servants of God [the Exalted]. But when the Commander of the Faithful, ʿUmar, may God be pleased with him, arrived, they became afraid, their hearts trembled, and their thoughts became troubled. Unable to find a way out, they requested safety in a state of subjugation. Terror had filled them—they departed, with God [the Exalted] having weakened their foundations, broken their supports, and disappointed their hopes.

Following their end came [new] generations—a time of seizing a novel opportunity—a group from Banī ʿUbayd camped there and took control, making clear the faults in their defenses and the futility of their hopes. God [the Exalted] then willed that their capabilities should be weakened and their structures destroyed after ninety years of rule by the King and mujāhid Nūr al-Dīn Muḥammad bin Sanqar [al-Zengī], may God sanctify his martyrdom and elevate his soul. He was a pillar of the Abbasid Caliphate—may God [the Exalted] raise its position and increase its supporters—who unsheathed his sword with his battalions whose mention extended to the horizons, rising [in the lands] with the dawn of Islām [in the lands], till the Holy Land was freed of the filth [it possessed prior], save for the Holy House (al-Bayt al-Muqaddas), as it was difficult for him due to the protection surrounding it and impenetrability. He thus took control of its highs and lows for fifteen years. Then he, God have mercy on him, passed away after much service, his memory being remembered in verses:

I said, “May God allow their souls to thrive”—

As though I saw them, and only them.

So whoever passes from good attains [further good],

And whoever is absent, through his remembrance is still present.

After his rule, al-Nāṣir Yūsuf bin Ayyūb stood to power, may God reward him for the good he brought for Islām, and so he took what he took, and so did they. He restricted their capacity to breathe for seven years, until they were finally uprooted and the truth was established in their place.

It has reached me from him, may God have mercy on [his soul], that when he conquered the land and ordered the washing of the rock from impurities, he used his beard instead of a broom [out of reverence]. It is no wonder that God, the Exalted, raised his status when he humbled himself before His Majesty, and honored through him the Ayyūbids. Any breach against the religion, through their presence, remained closed, and schemes of the misguided repelled, until weakness befell them through the sight of what al-Malik al-Kāmil witnessed.22 By God’s grace, he was astute, using his cunning to shield his shortcomings, and being a steed that raced past to be unable to recover from faltering. He retained some things, and yet others eluded him. The words of the poet proved true23:

Seeing is for the eyes that remain dormant [on the visible],

And witnessing is for that which is not present.

The fury of the dīn and the bed of humiliation were unleashed upon al-Quds, a place of mercy. A poor man from the Ḥijāz walked to Bayt al-Maqdis after the days of the formation of the heinous truce—not out of necessity—and there he saw the foul ones—the bearers of defilement—treading within the purified Mosque. He turned his eyes towards the guard posts, which had now become pens for pigs and seats for those worse than pigs. The zeal of Islām stirred within him as did the generosity of faith, and so he sang:

O king whose aspirations

Have struck the domes of glory above the highest stars

We have laid forth what we have out of concern for the kings of the Levant, the guardians of the truth, in the event that their hearts soften towards the enemies of God [the Exalted] and the enemies of His Messenger ﷺ, and out of compassion for them to wear the armor of shame and be clothed therein. God [the Exalted] honored them by honoring the religion and elevated their rule by elevating His Word. Were honor sought through anything other than those, God [the Exalted] would have turned away from them, their power leaving them, and the earth becoming narrow for their presence despite its vastness.

Whoever ponders upon these words will come to know that it is a reminder for the intelligent and an exhortation towards the negligent. We ask God [the Exalted] to grant us and them success in fulfilling the right of that land and the re-establishment of its sanctity, for it is a place designated for His worship, the exaltation of His Name—a place rendered for sending forth His Revelation, blessed by the Holy Spirit, characterized by an increase in rewards for prayer and iʿtikāf therein for iḥrām (for ḥajj) on one’s path to Masjid al-Ḥarām. We have previously mentioned a ḥadīth narrated from Umm Salamah, may God be pleased with her, from the Messenger ﷺ in the chapter on times (bāb al-mawāqīt).

There were those who had assumed iḥrām from the muhājirīn and the fuqahāʾ from within their population. Amongst them was ʿAbd-Allāh bin ʿUmar, may God be pleased with him; from the anṣār was present Muʿādh bin Jabal; and from the tābiʿīn Kaʿb al-Aḥbār and others. We have previously mentioned others from various generations.

My heart gives in due to the dissipation of this virtue. Although I hail from the Ḥijāz, this intention had come to my heart when I had only been a child. I was light on my feet and able to walk well, and yet I was not taken. Now, I grieve over the loss of that blessing, as I am in my sixties, or have at the very least struck my sixtieth year, and I do not despair that my Lord will grant me the capacity to fulfill this long-cherished desire, enabling me to reach that noble station. It is the place described to quench the thirst of those devoted to God [the Exalted], and to fill with hope the souls of those who were neglectful prior. It is hardly surprising [that it occupies such a status], given that its soil was made more virtuous through one Prophet after another—particularly through the friend of the Most Merciful, may God’s salutations be upon him.

Upon him, from the beloved, every day—

The peace of God when peace is remembered.

I was afraid to seek the landmarks of our faith—

The days of your reign in the lowest of the earth.

Are you not from a noble people?

Blessed roots bring a blessed nature to the tree.

You erected the banners of guidance to crush disbelief,

With a dangerous spear and sharp blade.

They came to destroy what has been established.

I have determined—not the eyes of envy—

That you have seated the enemies of the Messenger,

Raising their sons to the status of the [believers] who prostrate.

Respect the Sharīʿah, for it has changed—

The Law of the Canon has been altered.

Many a covenant was taken from Prophets—

All blasphemed by wine and swine, O Promised One.

My grief lies for the Purified House, for it

Has housed many infidels.

Be honored upon Islām, lest you meet [the fate] of those

Who strut proudly in the mosque.

If you do not fear the gloating of the envious,

The stubbornness of the tyrant, and the power of the aggressor,

Beware the tears of the Muslims and their grief,

And the supplications of the pious.

Remember when you stood in regret, seeking forgiveness

In a day now past from the Prophet Muḥammad.

The Cross has united its supporters—

So O Nation of Islām, does [Islām] have its supporters?

Blessed is the one destined to be the neighbor of that noble Prophet and his noble children.

As for the virtues of the Holy Land and its abundance of characteristics—which the one who spoke to God [the Exalted] asked to be brought to him within a distance of a stone’s throw—[we will mention the following].

It was narrated from Abū Hurayrah, may God be pleased with him, “He asked God that the Holy Land be brought to him within the distance of a stone’s throw.” He added, “The Messenger ﷺ said, ‘If I were able, I would have shown you his grave which lies beside the road, beneath a red dune.’”24

The road to Al-Aqsa [PC: Levi Meir Clancy (unsplash)]

This is the last of what we had intended to establish in this book, and we are not free of the remaining portion regarding the investigation and refinement concerning what was initially indicated at the beginning of this book. By God [the Exalted], it is as a lump that lies in a throat that one chokes on which no patience may endure. To God [the Exalted] do we complain, and to Him is our resort. He is the One who grants strength to the weak from the strong, and avenges the oppressed from the oppressor—to Him do we seek forgiveness for the slips of our tongues.

So in conclusion, we return to what we had begun with in the opening. Thus, we say, with a tongue entwined with humility and need, rather than one with eloquence and freedom: O God, by Whose grace good deeds are completed, by whose Words bones are scattered, by Whose signs the heavens and the earth are cut open, and by Whose Names the mountains are set firm: we praise You whilst acknowledging our inability to ever be able to do so sufficiently, and thank You whilst noting our deficiency in doing so. We ask you to send your blessings upon the one who guided us to You—the Prophet of Mercy, Muḥammad , with the purest of blessings and the most perfect of greetings, and to bestow him with the highest of ranks.

[Bestow such as well] upon his family who followed what he legislated and followed the light which was revealed to him—we ask that you bestow upon us from the radiance of Your Glorifications what delivers us from the darkness of ignorance, and guide us thereto [as You protect us from] missteps. Teach us the greatest of ways with which we may glorify You by which we may attain safety from misery and attain Your pleasure on the Day of Meeting. Allow us to taste the coolness of Your forgiveness and the sweetness of Your love, from what we find from You in the essence of life and the delight of subsistence, and not be rendered needy from any other than You—not rendered humiliated by any except You and be fearful or hopeful of any other; in distress except through Your exaltation; in abundance except by Your Face; and in annihilation except in You.

Reward our parents and those who guide us with a reward that fulfills their right on our behalf, and do with us and them as befits You; fulfill our hopes, for we have extended to You the hands of supplication, O Guider of the perplexed, and the Face of those who ask; O God, assist the nation of Islām by filling their schisms and uniting their spread, for the rupture has spread far and wide.

Preserve, O God, Your Prophet Muḥammad, peace and blessings be upon him, in every branch of his fountainhead and tree—the bringer of guidance with the party of truth. O God, support him with a support… from which stem the signs of victory and triumph. O God, this House—the stronghold of Your religion and the nest of Your friends, is from Your creation and subtlety. Help the builders [of nations built in Your Name], the helpers of those who call to You, and soldiers who fight for You. Break, O God, those who seek to break us, and strike them with a crushing force to break their faces and backs. Do not, O God, allow the party of Satan and tyrants to attain victory over those who have witnessed and held firmly to the truth in Your path. Indeed, You are Most Noble and Merciful (al-Karīm al-Raḥīm). Praise be to God, Lord of the worlds, and blessings and salutations be upon our Prophet Muḥammad and his family.

 

Related:

– The Glorious Virtues of Al-Masjid Al-Aqsa

– 8 Things You Didn’t Know About Masjid Al-Aqsa

1    Al-Isrāʾ, 12     Al-Tirmidhī, 3263    It was cited by Abū Mūsā al-Madīnī in al-Majmūʿ al-Mughīth fī Gharīb al-Qurʾān, 1:108, and Ibn al-Athīr in al-Nihāyah fī Gharīb al-Ḥadīth, 1:804     Sunan al-Nasāʾī, the Book of Prayer, 4505    Al-Tirmidhī in his book on the Virtues of the Messenger ﷺ; al-Ḥakīm al-Tirmidhī in al-Mustadrak, 3:3; al-Ṭabarānī in Muʿjam al-Kabīr, 2417; some others have narrated the report as well from Jarīr bin ʿAbd-Allāh, may God be pleased with him.6    A part of a report narrated by al-Bukhārī in his Ṣaḥīḥ in Kitāb al-Kafālah7    A part of the ḥadīth narrated by al-Bukhārī in his Ṣaḥīḥ in the Book of Virtues/Signs of Prophethood in Islām, 34228     Al-Ṭabarānī, Muʿjam al-Kabīr, 42379    Ibid, 423810    Mu“jam al-Kabīr; it has likewise been narrated in al-Haythamī’s Majmuʿ al-Zawāʾid, 7:711    Al-Bazzār, Musnad, 414212    Al-Ṭabarānī, Musnad al-Shāmiyyīn, 271413    Ibn Abī Ḥātim, al-Jarḥ wa-l-Taʿdīl, 6:414    Ibid15    Sunan al-Nasāʾī, Book of Masājid, 69316    Al-Ṭabarānī, Muʿjam al-Kabīr, 1455417    A part of a ḥadīth of ʿĀʾishah, may God, the Exalted, be pleased with her, and its verification has preceded18    Ibn ʿAdī, al-Kāmil fi Ḍuʿafāʾ al-Rijāl, 4:25519    Sunan Abū Dāwud, Book of Prayer, 40720    Sunan Ibn Mājah, 1407; al-Ṭabarānī, Muʿjam, 55; Musnad Abū Yaʿlā, 708821    Luwayn al-Maṣṣīṣī, Juzʾ fīhi Ḥadīth, 9222    Al-Malik al-Kāmil Muḥammad ibn al-Malik al-ʿĀdil Muḥammad bin Ayyūb, Abū al-Maʿālī Nāṣir al-Dīn, was an Ayyūbid Sultan who passed away in the year 635 AH. See: Ibn Khallikān, Wafayāt al-Aʿyān, 5:7923    Maḥmūd al-Warrāq. The verses were taken from his Dīwān, 106.24    ʿAbd al-Razzāq, Muṣannaf; this source builds on al-Qurṭubī, al-Mufhim li-mā Ashkala min Talkhīṣ Kitāb Muslim, 6:222

The post The Virtues Of Al-Aqsa And Traveling Thereto: A Translation From Maṭlab Al-Nasik appeared first on MuslimMatters.org.

Quadcopters are being used to encircle residential blocks and coerce civilians into fleeing under armed threat, rights group reports.

Those who died at the beginning of the genocide were the luckiest.

My wife and I have been thinking a great deal about how we divest our children from accolade culture when it comes to understanding how they value themselves in the world, and how they value their relationship to Allah .

This has not been as easy as it might seem, largely because the world is built on a diet of measuring ‘success’ – thus a successful child is one who attains high marks, receives accolades, has multiple degrees, until they are then successful in a high-paying profession. We’ve tried to make little adjustments to try and redress this; for instance, we might celebrate an end to their exams, as opposed to celebrating at the point of their results being released. To even purchase them gifts based on their effort, not based on their results.

Ultimately, we have been trying to encourage our children to experience the world as one that is connected to ihsan and taqwa – to not measure themselves by what the world informs them of what makes a human valuable.

Over the last two years, I’ve had the examples of others informing me of what a life filled with dignity looks like. The son of a friend took part in the Cambridge University encampment to protest the ongoing genocide in Palestine. The son was calling me seeking advice about what the encampment should and should not be doing. After a while, I called my friend to ask him about his son’s degree being at risk, and how he was engaging this action. My friend explained that he initially balked at the idea that his son might not be able to complete his education, but then reminded himself that a fulfilled life cannot be reduced to a degree from Cambridge, but has to be in the stances we take at times when courage is needed – no time more pressing than the midst of a genocide. I was impressed by my friend’s position – it seemed validating to know that other parents were willing to support their children take stances that might materially impact their futures.

More recently, I came to support the protests taking place at the SOAS Liberated Zone, where students have been attempting to force SOAS to divest from Israel academically and financially. In the process of making their demands, there has been a process of repressing pro-Palestinian voices among the student body by the SOAS student union and the administration of the Vice Chancellor, Adam Habib, known for calling the police on his own students during his previous role as the chancellor of a university in South Africa.

Among those who took part in the protests at SOAS is Haya Adam, a second-year Law and International Relations student who was suspended pending an investigation by the university. Although excluded from university premises, Haya continued to protest against the university and her personal treatment, highlighting the layers of complicity. Always at these protests, you will meet the wheelchair-bound Aunty Azza, the mother of Haya, staunchly standing by her daughter’s stance, regardless of the outcome. When you look at Aunty Azza, you don’t see a fear of her daughter’s future; you see a complete certainty in Allah’s Promise that a life lived in dignity and in defence of the oppressed, is far more valuable than anything else. Haya herself maintained that while she would always fight her suspension, she would never apologise for her advocacy of the Palestinian people.

A few weeks ago, I was invited to speak at a protest in support of Haya. As I listened to the other speeches and heard from Haya herself, I realised that there was very little I could actually do for her, other than express my solidarity. The protest was taking place just outside of the gates of SOAS, and I looked at the buildings that I would once frequent for my own Master’s in Law, having graduated twenty-one years ago. Seeing Haya, a small but very powerful young Muslim woman, I wanted to express my heartfelt solidarity, and so, when I took to the platform, I expressed that I would burn my SOAS Master’s certificate should she be expelled from the university – as an act of solidarity for her. My words were met with a great deal of applause, with Aunty Azza specifically taking me aside to thank me for my proposed gesture.

Two weeks later, I heard the news that Haya was indeed expelled after a sham investigation process. I thought back to my own public commitment to her that I would burn my certificate– and so I did, recording it to highlight my anger at the SOAS administration. This didn’t seem enough, though. It didn’t seem much of a sacrifice to just burn a piece of paper that I could easily re-order if I needed one again. I felt that there was no real sacrifice at the end of such a symbolic act. The following morning, I wrote to the SOAS administration to inquire into the process of having my degree unrolled from the university, as there is no formal process in doing so.

Since then, while the vast majority of people have expressed their support for my actions, there have also been some who questioned the efficacy of such an act. For them, burning or rescinding an accolade that I worked hard to attain (and I really did nerd out during my Master’s) was an unfathomable act. Why waste the time, effort, and money?

The first real answer is: because I told Haya I would do so. I hope that as long as I am alive, Allah will make me a man of my word, and because I had promised this, I decided that I would actually follow through. But, in the process of going further and seeking to rescind the degree, I came upon a different motivation for myself; one that desired to divest from these institutions and the stranglehold they have over what we consider to be a dignified and honoured life. That the Master’s degree means nothing to me in the midst of a genocide – that there is nothing that the accolade was able to give me that I could not have learnt from a book.

People spoke of it in terms of sacrifice, but to me, this small act of solidarity with our young sister was minimal at best. I did not go out and encourage others to do the same, and of course, they are welcome to. But this was not so much about how much change this would bring, as much as it was about divesting myself from a love of what we are taught ‘empirically’ makes us valuable. Haya, Aunty Azza, and our friends standing with them sent me their du’as, as did Palestinians – and so, all that is left is a hope that Allah accepts it – what is more valuable now? The du’as of the oppressed, or the certificate from a colonial institution invested in a racially segregated apartheid state? I haven’t come to think of it as a sacrifice, as much as it now feels liberatory.

Right now, there are hundreds of predominantly non-Muslims who have expressed their public support for the banned direct action group Palestine Action in the UK, forcing the police to arrest them. Just over a week ago, my friend, colleague, and former Guantanamo Bay detainee, Moazzam Begg, chose to be arrested alongside this group – all for the sake of sacrificing and taking risks to defend Palestine. Such actions are breaking the asphyxiation imposed on us by the global War on Terror – that arrest, charge, and conviction can no longer be seen as something to be ashamed of, but rather something that we celebrate as more and more people take risks for Palestine.

The world is changing, and with that, we must change our relationship to it. Can we encourage ourselves to sacrifice in different ways? Can we see our children expelled from their university campuses? Can we see ourselves being arrested for the sake of standing up for a cause? Can we see ourselves divesting from the very institutions that create harm in the world? If we can, then inshallah we will win – even if that means material loss in this life.

 

Related:

– Whistleblower Exposes Aid Organization’s Links With Israeli Military

– Foreign Affairs Official Resigns Over Gaza Genocide

 

The post On Burning Accolades And Sacrificing: Asim Qureshi Speaks Out About Decision To Burn His SOAS Degree appeared first on MuslimMatters.org.

By Faheem A. Hussain

In the dusty corners of the internet, a cryptic yet increasingly influential movement within Muslim digital discourse has begun to stir. Known as SAIF, or Society of Alternative Islamic Futurology, it fuses Islamic traditionalism with radical techno-futurism. Born in the margins of digital space, SAIF rejects both the stagnation of the modern Muslim nation-state and the nostalgic retreat into medieval forms. Instead, it dreams—aggressively, brazenly—of an Islamic future built not through reform, but rupture. This is not traditional modernism. It’s something more raw, more unpredictable—a young vitality, still wild, unshaped, but alive.

I. The Provocation of SAIF Thinking Alongside SAIF

What, then, is SAIF?

This is not an explainer, nor a polemic. It is an attempt to think alongside SAIF—to take it seriously not as settled doctrine, but as a provocation worth wrestling with. Like all speculative movements, its coherence lies not in consensus, but in mood, tension, and the dangerous vitality of half-formed thought.

Marginal Digital Ambition

SAIF is a loud, discordant voice at the margins—digital in medium, but worldly in ambition. One that insists it has something urgent to say about the world beyond X. Recently, its champions[1] have claimed a corner of the internet, launched a website, and begun outlining its vision. That vision has stirred discomfort. Dismissed as trolls, internet seekers, even as heretics, its members draw both ridicule and fascination. People ask: Is this a cult? Why do they speak in riddles? Who even understands what they’re saying? And, of course, the ever-present complaint: Who chose that unreadable font on the website?

II. The Technologies It Mythologizes Techno‑Optimism and Cynicism

Yet, beneath the chaos, there is something compelling. SAIF articulates an unmistakably optimistic vision of technology, laced with biting cynicism. It’s a messy constellation of ideas: AI-driven futures, crypto-economies that aim to seize power from states, and a commitment to radical decentralization.

Mythologizing Decentralization

What links these technologies in SAIF’s imagination is their potential to wrest sovereignty away from the state. AI is not just automation, it’s a frontier of theological and epistemological reconfiguration. Crypto is not just finance: it’s a challenge to the state’s monopoly of the mint. Decentralization is not chaos: it’s an invitation to reimagine the ummah outside the architectures of nationhood. SAIF doesn’t merely adopt these tools; it mythologizes them, seeing in each a kind of divine hacking of modernity itself. It is a vision not of reforming the state, but of rendering it obsolete.

I won’t pretend to grasp all of it. The language is sometimes elliptical, even esoteric. But I sympathize with the impulse. There’s something undeniably attractive in this herculean, even romantic, effort to wrest control from Muslim states that seem to have abandoned their world-historical destiny. Yes, the postcolonial state was once a vital node in the fight against imperialism. But today many have become little more than praetorian guards—corrupt, visionless, self-serving. China’s model, for all its sins, at least pairs its corruption with infrastructural ambition.

So why then should we assume these tendencies, the relentless centralization of the state and the centrifugal forces of decentralization new technologies open up, cannot coexist? As Anthony Giddens, and others have pointed out,[2] modernity is marked by countervailing forces.[3] Even as some state institutions centralize power, others fragment and disperse. As the meme goes: ‘why not both?’

III. SAIF’s Political Accelerationism Accelerationism Defined

These tensions come to a head in SAIF’s most controversial impulse: Accelerationism[4]. This isn’t just a “pox on all houses.” It’s more radical, more uncompromising. SAIF appears to argue that the current liberal international order must fall entirely before something new and viable can emerge. And it is falling—before our very eyes—as China, the long-slumbering giant, begins to awaken. But SAIF pushes beyond observation; it exults in the unraveling: Let the U.S. fragment. Let the West burn its own credibility. This isn’t quietist despair; it’s strategic anticipation, even encouragement.

Strategic Anticipation vs. Conservatism

I confess, I’m more ambivalent about this. Perhaps it’s my own conservatism speaking, a conservatism I recognize and question. Yet I understand this despondency towards the shackles of the present. Even as the Neo-reactionary Nick Land[5] is endlessly quoted in SAIF circles, this giddy philosophy of accelerationism[6] is less a doctrinal commitment of SAIF than a sweeping broom of history that sees in the destruction of the present, glimmerings of the future. A future it’s determined to wrest and make in its own discordant image. This is not theory-as-program; this is theory-as-detonator.

Still, I hesitate. Acceleration burns indiscriminately. Fire burns the wheat with the chaff. And yet I see the appeal: in a world where gradualism has failed, where state-led reforms are hollow, and where the scholars, the guardians of tradition have little to say about our planetary and technological futures—one begins to understand the desire not for gentle reform, but for rupture.

IV. Aesthetic Obscurity and Elitism Obscurity as Experiment

Then comes the question of form. Critics often complain that SAIF is incomprehensible. And, to be fair, some of it is. The website, too, seems designed to reverberate rather than explain. But in some ways, maybe the obscurity isn’t needless. Perhaps SAIF, like certain modernist efforts before it, reminds us of what the philosopher Wittgenstein said of Heidegger, famous for the impenetrability of his philosophical prose, of ‘running against the very limits of language’.

That doesn’t justify every lapse into obfuscation—but it does suggest that something more experimental is underway. Perhaps the familiar languages and citations will only lead us back to the same old dead ends. Maybe it’s time to break the walls, to risk dreaming anew, even if that means embracing a fractured and strange prose. Modernists have done this before; why not again?

Elitism and the “Biomass” Critique

The charge of elitism also sticks. SAIF too often oscillates between dreams for the masses and a poorly concealed disdain for them; the biomass[7] as it uncharitably calls them. It is not just impolite; it risks repeating the dehumanizations SAIF otherwise resists. Yet, even this hostility, discomforting as it is, emerges from a raw frustration at the inertia of Muslim collective life.

V. Modernity Without Capitulation Escape from Stale Binaries

Dr. Sherman Jackson

SAIF’s provocations don’t emerge from a vacuum. They are in dialogue, sometimes obliquely, sometimes explicitly, with deeper intellectual efforts to escape the stale binaries that dominate Muslim discourse.

One of the more provocative thinkers that SAIF cites, though by no means identical to it—is the work of Shaykh Dr. Sherman Jackson. His book Islamic Secular[8] mounts a radical challenge to the key intellectual binaries that govern so much of contemporary Muslim thought; the specific relationship between the Secular and Religious, with most arguing that in Islam there is no Secular. The book, controversial and dense, doesn’t offer easy solutions. But it does do something more important: it reframes the terrain. The Islamic Secular is a book that challenges much of what is taken-for-granted in the shallow shoals of much of contemporary Muslim thinking.

Islamic Secular Reframing

That the Islamicate needs to modernise—a truth long evident to anyone who has seriously reflected on its present condition—now finds powerful articulation in a leading thinker, native and rooted in Islamic tradition, offering a rigorous and compelling argument to many who once believed they had to choose between piety and modernity.

Jackson forces us to ask whether a Muslim engagement with modernity must come at the cost of religious integrity, or whether another path exists, one in which secularisation can be understood in Islamic terms, rather than simply inherited from liberal genealogies. In doing so, he opens up new pathways of thinking: whence before, in order for Islam to modernise and go forward, it must liberalise and Westernise; now we can conceivably modernise without necessarily Westernising.

This intellectual grounding does not validate SAIF, nor does it tame it—but it does help explain why, even when it veers into the polemical or absurd, it resonates. What we’re witnessing is not just aesthetic rebellion. It’s the stirrings of a deeper civilisational anxiety: how to remain faithful without remaining frozen.

VI. The Stakes of Imagination Civilisational Urgency

So why does all this matter? Who cares about some obscure movement on the edges of social media? Because if we don’t make room for these provocations, we resign ourselves to a future shaped entirely by others.

Imagination as Our Rarest Resource

The stakes aren’t academic. They’re civilizational. In an age where the Islamic world is too often reactive, tethered to outdated scripts or imported frameworks, SAIF dares to wrest the horizon back. Not to mimic, but to myth-make. To resist the slow death of imagination. If we cannot afford to be naive, we can even less afford to be stagnant. And whatever else SAIF may be, it is not stagnant.

Imagination is the rarest resource in our intellectual economy. If we do not make space for speculative energy—wild, abrasive, half-formed—we surrender the future. The Islamic world often repeats the past or mimics the West.

When Muslims invoke a mythologized past as a salve for the present, as if nostalgia alone will birth the future; when fiqh-maximalists offer nothing beyond more law and more piety; when conformity is prized over imagination, it becomes clear how narrow our collective vision has become. When people are being killed in the name of piety, and scholars cling to ossified traditions with little to say about the actual future, SAIF’s provocations, however brash, begin to look less like noise and more like signal.

One need only walk through Singapore, Shanghai, Guangzhou, Chongqing, even Dubai—the unmistakable sense is not that the future has arrived, but that it’s already leaving us behind. While dawah brothers argue theology on YouTube, the very ground beneath us hums with change we scarcely register. Even if you don’t share SAIF’s disdain for the “biomass” or its critique of legalist orthodoxy, you can’t deny that the critique itself arises from something real. There is something here.

VII. Genealogies and Lineages Historical Echoes of Futurism

Even as we watch it bloom—and maybe eventually wither—perhaps this is what it felt like when Islamic thinkers first discovered the radical futures of the West. When Ottoman reformers grew tired of the false promises of vested interests. When Cairene intellectuals stood both fearful and intrigued before Western technologies, and now, increasingly, Chinese ones. There is something wild in this modernity, something vital. Perhaps that explains the childlike innocence—yes, a good kind of naivety—of those discovering they may be the only ones both frightened by AI’s unknowns and enamored by its possibilities. Who wonders aloud about the future of money, and what crypto might do to a state long defined not only by violence, but by the monopoly of the mint.

Futurist Tradition in Islam

And so while SAIF’s wild futurism may seem like an anomaly, it has a deeper lineage. In some ways, it echoes the disorienting awe of the Nahda thinkers, the reformers of the Ottoman Tanzimat, or the Afghani–Abduh lineage; men who gazed at European steam engines and printing presses and asked not only “what is this?” but “what might we become if we mastered it?” They saw science and technology not as threats, but as instruments Muslims had to reclaim to restore dignity. They, too, were accused of heresy, elitism, and incoherence.

Those individuals were not merely reformers, but speculative futurists of their age. They dreamed of a world where the ummah could rise again – not by copying Europe, but by mastering its tools and exceeding its limits. And like SAIF, they were animated by the conviction that a future could be imagined that was neither Western mimicry nor medieval retreat, but something more vital –  something that was theirs.

New Futures

And yet, in so many ways, SAIF is an atypical modernism. Many of its contributors are not anti-traditionalist. Some are deeply traditional, even arch-traditionalist. What unites them is the conviction: that Islamic civilization will rise again, and that new futures must be imagined to make that possible. This is not a traditionalism that believes old solutions will suffice for new problems. It’s a traditionalism that knows the future must be shaped, not inherited.

For SAIF, ‘wisdom’ is not the property of others – a belief that betrays a lack of confidence of the faithful, when the opposite is true. Indeed wisdom is not a closed archive, but a living challenge. The believer’s confidence must include the ability to adapt, to wield, to absorb —and from it all, transform. The believer can wield, and force our vision of the future that is rightly ours. In that confidence, SAIF is unified, even in its dissonance, all its various visions and voices.

VIII. Final Thoughts Provocations and Collective Vision

SAIF isn’t a tight ideology. It’s a series of provocations, a set of thought experiments. In that sense, it reflects the Ummah itself: overlapping visions, contradictions, tensions. But at least it’s a vision wholly turned toward the future, not with despondency or despair, but with strategic ambition.

Fellow Travellers in Speculation

For all these reasons, while it may be a small, obscure internet tendency today, the broader civilizational future of Islam may have to look something like this. In SAIF’s strange prose and electric provocations, we might just glimpse the first sparks of what must emerge, that is if Muslim civilization is ever to rise again and take its rightful place under the sun.

This, I think, is why I’m cautiously optimistic. SAIF, or something like it, is indeed necessary. Perhaps SAIF will fragment; too obscure, too abrasive, too unstable. But where else are such attempts being made? Where else is the future imagined, not as a crisis to be avoided, but as a space to be seized? We ought not to see SAIF as Islamicate thought in its final form, but as an early experiment. Some of the ingredients of a future vision are already here, scattered, unstable, perhaps, but unmistakably present. And that, for now, is enough.

So while I’m not a SAIF member or even an advocate, perhaps insofar as this is all true, I too am a fellow traveller. And perhaps in some sense we all are, and perhaps in some sense we all must be.

Bio

Faheem A. Hussain is an independent researcher exploring questions at the intersection of Islamic thought, philosophy, and modernity. He holds a BA (Hons.) in Arabic and Islamic Studies from SOAS, University of London, an MA in Philosophy from Heythrop College, and a PGCE in Religious Studies from Roehampton University. His writings—often situated between tradition and speculative reflection—can be found on Substack at faheemahussain.substack.com and occasionally on Twitter @FaheemAMHussain.

Footnotes:

[1] One of the main figures is the anonymous account of @ibnmagreb for more of his thoughts can be found here in Iqra Post Substack. A detailed interview can be found here in – INTERVIEW: IBN MAGHREB – https://qawwam.online/interview-ibn-maghreb/

[2] Zygmunt Bauman’s concept of liquid modernity offers a profound lens through which to understand the fluid and transient nature of contemporary society. In his seminal work, Liquid Modernity, Bauman explores how the shift from “solid” to “liquid” modernity has transformed various aspects of human life, including identity, relationships, and work.

Emma Palese’s article, Individual and Society in the Liquid Modernity, provides an in-depth analysis of Bauman’s theories – Individual and Society in the Liquid Modernity – https://springerplus.springeropen.com/articles/10.1186/2193-1801-2-191

[3] Anthony Giddens’ concept of modernity emphasizes the simultaneous processes of centralization and decentralization within modern institutions. In The Consequences of Modernity, Giddens discusses how modernity inherently involves globalizing tendencies that both centralize and decentralize social structures. He notes that while certain domains experience increased central control, others witness decentralization, reflecting the complex dynamics of modern societies. See The Consequences of Modernity

A shorter introduction can be found in Giddens’ essay “The Globalizing of Modernity” delves into these themes, highlighting the inherent globalizing nature of modernity and its impact on social institutions. – https://depthome.brooklyn.cuny.edu/aod/Text/Giddens.pdf?

[4] Loathe as I am ever to cite a wikipedia article; it is surprisingly good – https://en.wikipedia.org/wiki/Accelerationism(accessed 28/05/25). But see this critical review of it ‘A U/ACC PRIMER’ – https://xenogothic.com/2019/03/04/a-u-acc-primer/ Well worth reading

[5] This is perhaps his most famous essay – ‘A Quick and Dirty Introduction to Accelerationism’ – https://web.archive.org/web/20180113012817/https://jacobitemag.com/2017/05/25/a-quick-and-dirty-introduction-to-accelerationism/

[6] A compelling history of the movement is perhaps this ‘Accelerationism: how a fringe philosophy predicted the future we live in’ – https://www.theguardian.com/world/2017/may/11/accelerationism-how-a-fringe-philosophy-predicted-the-future-we-live-in

[7] See this article What’s a “Biomass”? – by Abvdullah Yousef one of the key provocateurs of the movement.

[8] This review is published by Ahmed Askary, @pashadelics, the editor-in-chief of another new and exciting Muslim publication, Kasurian, determined to grapple with Islam’s present and future.

The post The Promise of SAIF: Towards a Radical Islamic Futurism appeared first on MuslimMatters.org.

We speak to Dyab Abou Jahjah about bringing killers of Gaza journalists to justice. Shahd Abusalama on Gazans trying to survive. UN perpetuates rape hoax and resistance thwarts Israeli army and more.

Dr. Thaer Ahmad explains how catastrophic malnutrition imposed by Israel impacts Palestinians’ bodies.