Fatwa ID: 07233
Answered by: Maulana Abdoullah Limvoonheek
Question:
[1] Ownership of a car
Context: Straight after I converted to Islam (shahadah) in 1998, I was told it is not allowed in Islam for a practicing Muslim to own a car. As I was working for top 4 accounting firm, I tried to manage to reach audit client premises via bus and train but repeatedly arrived late and missed meetings.
So fellow Muslims advised me to return to Imam at main central mosque in Birmingham where I was told that it is indeed not allowed to own a car as cars create pollution and thus cause harm. However, he explained that due to necessity of work, it is excused on condition that car is not used for personal use. When I left that company in 2001, I sold the car immediately. Since 2001, I have not owned a car and it has created hardship for me. Recently in March 2024, I heard a scholar who said it is permissible and does not have conditions, so I was confused as to what the ruling is.
Question: Is it permissible for practicing Muslims to own a car?
[2] Ownership of a bed and fridge (and by analogy any electronic good)
Context: About a year after conversion (1999), I was in a study circle with prominent scholar who had studied at Al-Azhar. He mentioned in his lecture that what distinguishes mu’minoon from faasiqoon and munafiqoon is that mu’minoon do not sleep on a bed or have any electronic white goods. He specifically mentioned ‘fridge’ as an example. I recall back in 1999, putting my hand up in the halaqah and asking, “Am I not allowed to have a bed and a fridge in my house?”. The answer of the shaykh was “Are you happy to live with Shaytan in your house?”. He explained that these material goods are part of Shaytanic/Dajjalic system to deviate Muslims from Islam.
In 2007, when I was living in Saudi, my wife was getting severe back pains after our 2nd child and doctor said the sleeping on the floor was not helping her. I got a fatwa from Saudi scholar to have a bed. I did not ask the Saudi scholar whether this was based on necessity only or whether he thought having a bed a generally allowed.
Again, I met a UK scholar in Feb 2023, and he said it was allowed to own a bed and fridge under all circumstances and not just medical necessity. Again, I am confused.
Question: Is it permissible for practicing Muslims to own a bed and electronic goods?
[3] Retaining savings
Context: As explained in Question 1, upon giving shahadah in 1998, I was told all savings must be donated. The impermissibility of having savings has been told to me by well over 10 scholars in UK and Saudi. The scholars provide very convincing evidence for not being allowed to save and invest in Islam. So, when a shaykh told me in April 2024, that it was permissible to save and invest in halal investments, I was not convinced as there are so many proofs that scholars provide to the contrary.
Question: Is it permissible for practicing Muslims to retain from their earnings beyond bare necessities i.e. have savings?
Sub-questions to Question 3
[3.1] Hadith about mountain of gold
Context: The Prophet pbuh said “… If I had as much gold as the weight of Uhud, it would not please me to have a single dinar out of it after the passage of three days…”. [Al-Bukhari and Muslim]
Scholars have ruled based on this hadith that it is only allowed to retain earnings suffice for 3 days of food for the family. I got a Saudi scholar to allow me to also retain earnings to pay rent. A UK scholar told me if you earn £3,000 and your rent is £1,000, you can only retain £1,000 to pay rent but you must donate the remaining £2,000 as it is not allowed to be saved for financial security. He explained the fundamental principle in Islam is tawwakul on Allah and not on savings for the future.
Question: So, if savings are allowed in Islam, how is it reconciled with this hadith not to retain assets beyond 3 days?
[3.2] Hadiths about wariness of this world and money
Context: The Prophet pbuh said:
“… beware of this world…” [Muslim]
“…By Allah, it is not poverty that I fear for you, but I fear that this world will be opened up with its wealth for you…” [Muslim]
“Be in the world like a stranger or a wayfarer” [Al-Bukhari]
“Have no desire for this world, Allah will love you.” {Ibn Majah]
“Verily the world is accursed and what it contains is accursed…” [Al-Tirmidhi]
“The fitna for my nation is wealth.” [Al-Tirmidhi]
Scholars have used these hadiths and others to explain that wealth is cursed in Islam and we should avoid as much as possible. The hadith uses the ‘order verbal form’ to be like a wayfarer in this world and scholars say that this means any material attachment is not allowed. This is one of the main evidence scholars use to say owning a house is not allowed as one would not be a wayfarer in this world if they own a fixed asset.
Scholars explain that Prophet pbuh warned to avoid all wealth and this proven by his own practice as he did not own a single dinar or dirham when he died [Hadith of Amr bin Al-Harith in Al-Bukhari].
The other evidence is that all known wealthy companions like AbdurRahman bin Awf, Abu Bakr as-Sadeeq and Uthman bin Affan had donated all their wealth in their lifetimes and were praised for this. Islam gradually taught Muslims that they should not own assets like the progressive ruling on drinking wine. So, while some companions had wealth at the beginning, as their imaan increased, they got rid of their wealth.
In Saudi, the scholars refer to Ibn Taymiyyah who summarized the consensus of scholars that Muslims use wealth like they use the toilet. They only use the bare minimum for themselves and dispose of the remainder.
UK scholars have explained that the practice of non-muslims in UK is that they own houses and save and make investments and that Muslims should not follow this un-Islamic path and imitating them. Commonly used hadith is “He who imitates any people is considered to be one of them” [Abu Dawud]
Question: So, if savings are allowed in Islam, how is it reconciled with these hadiths which scholars use as evidence that all saving and assets are to be avoided?
[3.3] Hadith about poor in Jannah
Context: The Prophet pbuh said, “The poor will enter Jannah five hundred years before the rich” [al-Tirmidhi]
Scholars have two opinions about this hadith. The first is that rich are delayed as they are questioned for 500 years on why they were holding assets and what they were doing with it. The second opinion is that rich are punished in the hellfire for 500 years due to the sin of owning assets and then taken out and allowed in Jannah because they were still professing the shahadah.
In both cases, scholars have told me that both cases are not good and best to avoid all assets as much as possible.
Question: So, even if savings were allowed in Islam, surely based on this hadith and scholars’ opinions, a practicing Muslim should avoid as much as humanly possible ownership of car, house or savings if so-called ‘halal’ investments?
[3.4] Quran verses against retaining surplus i.e. savings
Context: The Quran states:
“They also ask you O Prophet what they should donate. Say, “Whatever you can spare.” [Quran 2:219]
“The mutual rivalry diverts you…” [Quran 102:1]
“And the life of this world is only amusement and play…” [Quran 29:64]
Ibn Kathir comments on Quran 2:219 with hadith of companion who had 3 dinars and asked the Prophet pbuh about what to do with them. The Prophet pbuh advised 1st dinar to cover his own needs, 2nd dinar to cover his family’s needs and 3rd (the surplus) to be donated. Based on this Quranic instruction and hadith, scholars had opined that no savings are allowed in Islam. In UK context, this means Muslims would not be allowed to save for a car or deposit for a house accordingly.
There are many Quranic injunctions that this world is deceiving and thus not to follow it.
Question: So, even if savings were allowed in Islam, how do you reconcile with directive from Allah in Quran that must donate surplus?
[3.5] Quran verse against gathering money
Context: The Quran states, “who amasses wealth and counts it” [Quran 104:2]
There was one Syrian scholar (he was only scholar I ever heard though who had this opinion so it may be a minority opinion) who used this verse in Quran to say all commercial activity and savings are not allowed.
He specifically instructed me to leave my job as external auditor at PwC as he warned me that one cannot be a Muslim and working in a capitalist system. He specifically advised to stay on Government welfare benefits only. This is why since 2001, I have tried to avoid all commercial business.
This may be a minority opinion and the scholar was later deported from UK back to Middle East.
Question: So, even if savings were allowed in Islam, how do you reconcile with directive from Allah in Quran that the cursed ones are those who amasses wealth?
[3.6] Hadith about being evil action to retain surplus i.e. save money
Context: The Prophet pbuh said:
“O son of Adam, if you spend the surplus, it will be better for you, and if you retain it, it will be evil for you (sharrun laka)…” [Al-Tirmidhi]
“If you love me, should be ready for acute poverty (faqr)…” [Al-Tirmidhi]
Scholars mention that the word ‘sharr/evil” is used for any funds one retains beyond basic needs and hence any savings would be classed as ‘evil’ and ‘sin’.
Scholars mention that the ideal state of pious Muslim is ‘faqr’ as this is a state when one has totally disassociated themselves from ‘accursed’ material world and is totally dependent (tawwakul) on Allah.
Question: So, even if savings were allowed in Islam, how do you reconcile with Prophetic statement advising poverty and saying it is evil to retain any surplus?
[4] Question about association with believers and disassociation with disbelievers (al-walaa’ wa albaraa’)
Context: In my first few years as a Muslim (1998-2001), one hadith that I was taught and which was used to apply to many contexts was the hadith “He who imitates any people is considered to be one of them” [Abu Dawud].
Based on this hadith, I was told (I do not recall by who) that eating any food that resembles English food like the way English eat potatoes and vegetables is not allowed as it is imitation of non-Muslims and that eating their style of food is pathway to disbelief. I followed this ruling for 5 years (1998-2003) and thus only ate Asian food. However, when I traveled to Saudi in 2003, I saw potatoes, broccoli and other vegetables served in hotels and restaurants and the Saudi scholars did not consider it a pathway to disbelief to have cappuccinos and food that resembled Western foods.
Also, when I was studying the concept of al-walaa’ wa albaraa’ with UK scholar, I was taught that seeing a non-muslim with eye or hearing their voice will weaken one’s imaan. I was advised to avoid completely visiting an area where non-Muslims might be. So, from 2001-2003, I avoided visiting Birmingham City Centre entirely. Because of this advice, I could not visit places like London as to go to London, I would have to go to Birmingham train station that was in the city centre. I broke this rule to travel to Saudi in 2003.
In my time in Middle East particularly UAE and Lebanon, I did not see scholars avoiding areas where non-Muslims were.
Because of this ruling, since 2001, I have not visited my hometown (Jersey) where my brother and sister live as they live in a non-Muslim area. Scholars told me the ruling is relaxed if I was to go there to visit my parents but for not siblings. As my parents died in 1996, this relaxation was not applicable for me.
Question: Is it permissible for practicing Muslims to visit a non-Muslim area?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
1- Allah has created everything for the service of man and Allah has created man to worship him alone. Therefore man can take benefit of what’s around him as long as it is not unlawful. Therefore to own a car is completely permissible and it should be obtained in a halal way.
2- The same can be said for a bed or fridge. It is completely permissible to own and use it. There is nothing that prohibits the usage of electronics.
3- It is permissible for a Muslim to have savings. In the hadith it is mentioned that the hand that gives is better than the hand that takes. For a person to give, he will have to have money in his possession. There is no harm in a person to save his wealth and can make good intention for it.
3.1- The ahadith should be understood properly. Nabi صلى الله عليه و سلم chose such a life of simplicity for himself. There were many sahabah that were rich. However it is definite if a person have more things in his possessions he will have to be accountable for it. That is why a poor person will enter jannah before a rich person.
3.2- These hadith were mention in context that a person forget the aim of his existence. He become negligent of his purpose in this world. Where a person’s only concern is to earn and save and he forgot his duties to Allah.
3.3- We have not come across the interpretation that you provided. They will be questioned on how they earn their wealth and how they spend it.
3.4, 3.5- These severe warnings are given for those who are greedy and are hoarding. They don’t discharge their zakat. They keep everything for themselves and they don’t spend in the path of Allah or for good cause. Where he accumulates so much and he becomes prideful and arrogant. He then forgets his religious obligations.
3.6- A person should decline himself from this world. He should not amass wealth and be greedy. He should spend on his family. If he keeps his money and he don’t spend on the ones dependent on him then only then it will be evil for him.
4- The Shariah and the deen of Allah is easy. Allah has made everything permissible for us unless there is a proof of it being haram. As Muslim it is important to differentiate oneself from the disbelievers but the context of the hadith should be used properly. If the food made is halal and no unlawful ingredient is in it, it is completely permissible to partake in such meal whichever type of dish it is.
It is permissible for a person to visit a non Muslim country. Traverse the earth and see the greatness of Allah.
We advice you to sit in the company of the pious scholars and be careful from who you are learning your deen.
Reference:
Surah Jathiyah ayah 13
وَسَخَّرَ لَـكُمۡ مَّا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِ جَمِيۡعًا مِّنۡهُ ؕ اِنَّ فِىۡ ذٰلِكَ لَاٰيٰتٍ لِّقَوۡمٍ يَّتَفَكَّرُوۡنَ
عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ وَهُوَ يَذْكُرُ الصَّدَقَةَ وَالتَّعَفُّفَ عَنِ الْمَسْأَلَةِ “ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَالْيَدُ الْعُلْيَا الْمُنْفِقَةُ وَالْيَدُ السُّفْلَى السَّائِلَةُ ”
Sunan Nasai hadith 2533
عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ “ مَا مِنْ غَنِيٍّ وَلاَ فَقِيرٍ إِلاَّ وَدَّ يَوْمَ الْقِيَامَةِ أَنَّهُ أُتِيَ مِنَ الدُّنْيَا قُوتًا ”
Sunan ibn Majah hadith 4130
عَنْ أَبِي هُرَيْرَةَ، – وَهَذَا حَدِيثُ قُتَيْبَةَ أَنَّ فُقَرَاءَ، الْمُهَاجِرِينَ أَتَوْا رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالُوا ذَهَبَ أَهْلُ الدُّثُورِ بِالدَّرَجَاتِ الْعُلَى وَالنَّعِيمِ الْمُقِيمِ . فَقَالَ ” وَمَا ذَاكَ ” . قَالُوا يُصَلُّونَ كَمَا نُصَلِّي وَيَصُومُونَ كَمَا نَصُومُ وَيَتَصَدَّقُونَ وَلاَ نَتَصَدَّقُ وَيُعْتِقُونَ وَلاَ نُعْتِقُ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” أَفَلاَ أُعَلِّمُكُمْ شَيْئًا تُدْرِكُونَ بِهِ مَنْ سَبَقَكُمْ وَتَسْبِقُونَ بِهِ مَنْ بَعْدَكُمْ وَلاَ يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلاَّ مَنْ صَنَعَ مِثْلَ مَا صَنَعْتُمْ ” . قَالُوا بَلَى يَا رَسُولَ اللَّهِ . قَالَ ” تُسَبِّحُونَ وَتُكَبِّرُونَ وَتَحْمَدُونَ دُبُرَ كُلِّ صَلاَةٍ ثَلاَثًا وَثَلاَثِينَ مَرَّةً ” . قَالَ أَبُو صَالِحٍ فَرَجَعَ فُقَرَاءُ الْمُهَاجِرِينَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالُوا سَمِعَ إِخْوَانُنَا أَهْلُ الأَمْوَالِ بِمَا فَعَلْنَا فَفَعَلُوا مِثْلَهُ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ” . وَزَادَ غَيْرُ قُتَيْبَةَ فِي هَذَا الْحَدِيثِ عَنِ اللَّيْثِ عَنِ ابْنِ عَجْلاَنَ قَالَ سُمَىٌّ فَحَدَّثْتُ بَعْضَ أَهْلِي هَذَا الْحَدِيثَ فَقَالَ وَهِمْتَ إِنَّمَا قَالَ ” تُسَبِّحُ اللَّهَ ثَلاَثًا وَثَلاَثِينَ وَتَحْمَدُ اللَّهَ ثَلاَثًا وَثَلاَثِينَ وَتُكَبِّرُ اللَّهَ ثَلاَثًا وَثَلاَثِينَ ” . فَرَجَعْتُ إِلَى أَبِي صَالِحٍ فَقُلْتُ لَهُ ذَلِكَ فَأَخَذَ بِيَدِي فَقَالَ اللَّهُ أَكْبَرُ وَسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَاللَّهُ أَكْبَرُ وَسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ حَتَّى تَبْلُغَ مِنْ جَمِيعِهِنَّ ثَلاَثَةً وَثَلاَثِينَ
Sahih Muslim Hadith 595
Surah Dhariyah ayah 56
وَمَا خَلَقۡتُ الۡجِنَّ وَالۡاِنۡسَ اِلَّا لِيَعۡبُدُوۡنِ
أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ يَدْخُلُ الْفُقَرَاءُ الْجَنَّةَ قَبْلَ الأَغْنِيَاءِ بِخَمْسِمِائَةِ عَامٍ نِصْفِ يَوْمٍ ”
Sunan Tirmidhi hadith 2353
Mariful Quran surah takathur Ayah 1
اَلۡهٰٮكُمُ التَّكَاثُرُۙ
Mariful Quran surah humazah Ayah 2
اۨلَّذِىۡ جَمَعَ مَالًا وَّعَدَّدَهٗ
قَوْلُهُ (إِنَّكَ إِنْ تَبْذُلِ الْفَضْلَ) أَيْ إِنْفَاقَ الزِّيَادَةِ عَلَى قَدْرِ الْحَاجَةِ وَالْكَفَافِ فَإِنْ مَصْدَرِيَّةٌ مَعَ مَدْخُولِهَا مُبْتَدَأٌ خَبَرُهُ (خَيْرٌ لَكَ) أَيْ فِي الدُّنْيَا وَالْأُخْرَى (وَإِنْ تُمْسِكْهُ) أَيْ ذَلِكَ الْفَضْلَ وَتَمْنَعْهُ
قَالَ النَّوَوِيُّ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّكَ أَنْ تَبْذُلَ الْفَضْلَ خَيْرٌ لَكَ وَأَنْ تُمْسِكَهُ شَرٌّ لَكَ هُوَ بِفَتْحِ هَمْزَةِ أَنْ مَعْنَاهُ إِنْ بَذَلْتَ الْفَاضِلَ عَنْ حَاجَتِكَ وَحَاجَةِ عِيَالِكَ فَهُوَ خَيْرٌ لَكَ لِبَقَاءِ ثَوَابِهِ وَإِنْ أَمْسَكْتَهُ فَهُوَ شَرٌّ لَكَ لِأَنَّهُ إِنْ أَمْسَكَ عَنِ الْوَاجِبِ اسْتَحَقَّ الْعِقَابَ عَلَيْهِ وَإِنْ أَمْسَكَ عَنِ الْمَنْدُوبِ فَقَدْ نَقَصَ ثَوَابُهُ وَفَوَّتَ مَصْلَحَةَ نَفْسِهِ فِي آخِرَتِهِ وَهَذَا كُلُّهُ شَرٌّ انْتَهَى
تحفة الاحوذي ج٧ ص٦
وَالْمَعْنَى: لَا تُذَمُّ عَلَى حِفْظِهِ وَإِمْسَاكِهِ أَوْ عَلَى تَحْصِيلِهِ وَكَسْبِهِ، وَمَفْهُومُهُ أَنَّكَ إِنْ حَفِظْتَ أَكْثَرَ مِنْ ذَلِكَ وَلَمْ تَتَصَدَّقْ بِمَا فَضَلَ عَنْكَ فَأَنْتَ مَذْمُومٌ وَبَخِيلٌ وَمَلُومٌ
مرقاة المفاتيح ج٤ ص١٣٢٠
Surah Ankaboot Ayah 20
قُلۡ سِيۡرُوۡا فِى الۡاَرۡضِ فَانْظُرُوۡا كَيۡفَ بَدَاَ الۡخَـلۡقَ ثُمَّ اللّٰهُ يُنۡشِئُ النَّشۡاَةَ الۡاٰخِرَةَ ؕ اِنَّ اللّٰهَ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرٌ
Only Allah (عز و جل) knows best.
Written by Maulana Abdoullah Limvoonheek
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
