Class 4
FIQH OF MARRIED LIFE & DIVORCE
RIGHTS | CELEBRATIONS | CONFLICT | DIVORCE
The Family
Greatest Social Institution
If there is one institution that has shaped every civilization throughout history, it is the family.
Before there were governments, schools, universities, businesses, or even organized communities, there was the family. Every leader, scholar, inventor, ruler, and reformer first entered this world as someone's son or daughter. Every generation is nurtured, protected, and prepared within the walls of a home before it ever steps into society.
Praise be to Allaah. For this reason, Islam gives extraordinary importance to the family.
When Allah revealed His guidance, He did not merely legislate acts of worship such as prayer, fasting, and charity. He also taught us how to build homes, how spouses should treat one another, how children should be raised, how conflicts should be resolved, and even how families should separate if a marriage can no longer continue.
This class covers topics from the rights that sustain a marriage, to the celebrations that honour it, to the tools for repairing it when it strains, to the dignified exit if & when it must end.
RIGHTS OF HUSBAND AND WIFE
Allah says, “And women shall have rights similar to the rights upon them, according to what is equitable — but men have a degree over them.” (Surah Al-Baqarah 2:228)
This single ayah establishes the entire architecture of marital rights in Islam: mutual obligations, equitable treatment, and a defined structure of leadership. Understanding all three components together — not extracting the one that suits you — is the Islamic standard.
Rights of the Wife (Obligations of the Husband)
The Mahr — her right alone: any amount unpaid becomes a debt on the husband’s estate. A family that pressured her to waive it has consumed her right without permission.
Financial support (Nafaqah) — Wajib: the husband must provide accommodation, food, clothing, and basic necessities proportionate to his means. This obligation exists regardless of the wife’s own wealth. A rich wife has no obligation to fund her own maintenance if her husband can afford it. (Al-Talaq 65:6-7 | Sahih Al-Bukhari)
Accommodation. This is also one of the wife’s rights, which means that her husband should prepare for her accommodation according to his means and ability. “Lodge them (the divorced women) where you dwell, according to your means” (al-Talaaq 65:6)
Kind treatment (Mu’ashara bil-Ma’roof): ‘Live with them in kindness.’ (Al-Nisa’ 4:19). Verbal abuse, contempt, prolonged emotional neglect, and psychological harm are haram. The Prophet ﷺ said: ‘The best of you are those who are best to their wives.’ (Al-Tirmidhi, Sahih)
Intimacy (Haqq Al-Qasm): her right to a fulfilling intimate relationship. A husband who deliberately withholds intimacy to harm or punish his wife is sinful. The four Imams discussed specific timelines after which abstinence becomes actionable.
Justice in polygyny: if a man takes a second wife, equal treatment in time, housing, and provision is obligatory. (Al-Nisa’ 4:3). The Prophet ﷺ said: ‘Whoever has two wives and inclines entirely to one of them will come on the Day of Resurrection with one side drooping.’ (Abu Dawud, Sahih by Al-Albani). Click here to read more about this sensitive topic.
Not to be harmed: The Prophet ﷺ said in his farewell sermon: ‘Fear Allah regarding women, for you have taken them as a trust from Allah.’ (Sahih Muslim). Physical abuse is a major sin and in many contemporary Fiqh rulings constitutes sufficient grounds for Khul’.
Rights of the Husband (Obligations of the Wife)
Obedience in the permissible: the wife’s obedience to her husband is conditional on what he asks being halal. ‘There is no obedience to the creation in disobedience to the Creator.’ (Musnad Ahmad, Sahih). Obedience is not unconditional servitude — it is willing cooperation in what is good.
Guarding his honour and property: in his absence, guarding the home, the children, and his private affairs. (Al-Nisa’ 4:34). This is a trust (Amanah), not a concession.
Permission for voluntary fasts: she should not fast voluntary fasts while he is present without his permission — as this may affect the fulfilment of his intimate rights. (Sahih Bukhari)
Not admitting whom he dislikes: the Prophet ﷺ prohibited the wife from admitting anyone into the home whom the husband dislikes. (Sahih Bukhari). This applies to people he has expressed reasonable discomfort about — not as a tool of isolation.
Click here to read more about the Rights of Husband & Wife.
Qiwaamah: Leadership, Not Domination
Allah says, “Men are the Qawwamoon (protectors and maintainers) of women by what Allah has given one over the other, and by what they spend of their wealth.” (Surah Al-Nisa’ 4:34)
Qiwaamah is one of the most misunderstood concepts in Islamic family law. It is frequently used as a justification for domination and frequently rejected as oppression. Both reactions misread the ayah. Notice: the ayah ties Qiwaamah to two conditions — the natural differences between men and women, and financial provision. A man who does not provide has no Qiwaamah. It is a responsibility with conditions, not a privilege without accountability.
Imam Ibn Al-Qayyim said, “Qiwaamah does not mean the husband issues commands and the wife obeys like a soldier. It means he carries the responsibility of the family's wellbeing — its direction, provision, and protection. A Qawwam who fulfils his role is not a ruler — he is a servant of his family before Allah.” (Zad Al-Ma’ad, Vol. 5, p. 188)
FIQH OF CELEBRATIONS
THE TWO EIDS AND BEYOND
Islam prescribed two celebrations. Not one. Not twelve. Exactly two — each following a pillar of the deen. Every other celebration in a Muslim’s life is evaluated against the principle: does it contain what is halal, or does culture and habit determine it? This section covers the Fiqh of each occasion a Muslim family will encounter.
Eid Al-Fitr
Zakat Al-Fitr: Obligatory on every Muslim with food beyond their own needs. Must be paid before the Eid prayer — paying it after converts it to ordinary Sadaqah, missing the specific obligation.
Amount: one Sa’ (≈2.5–3 kg) of the local staple food or its monetary equivalent. It purifies the faster's speech and feeds the poor. (Sunan Abu Dawud, Sahih by Al-Albani)
Sunnah acts of Eid morning: Ghusl before going out. Best available clothing. Eating an odd number of dates before the prayer (Sahih Bukhari). Making the Takbeer aloud on the way to and from the prayer. Taking different routes to the Eidgah and back. (Sahih Bukhari)
The Eid prayer: Sunnah Mu’akkadah (majority opinion). Two rak’ahs with 7 extra Takbeers in the first rakah, 5 in the second. Khutbah after the prayer — not before. Open ground (Musalla) is the consistent Sunnah. Women and children should attend. (Sahih Bukhari)
Click here, to read more about FIQH OF EID.
Eid Al-Adha and Udhiyyah
Day of Arafah fast (9th Dhul Hijjah): expiates the sins of the previous year and the coming year for non-pilgrims. (Sahih Muslim No. 1162). One of the greatest single acts of worship in the entire calendar. Do not let it pass as an ordinary day.
Udhiyyah (Qurbani): Sunnah Mu’akkadah (Shafi’i, Maliki, Hanbali) | Wajib (Hanafi for those with Nisab). One sheep per household, cow/camel shared by up to seven. Slaughtered after the Eid prayer, 10th–13th Dhul Hijjah. Distribution: one third self, one third gifts, one third poor. The meat and skin may not be sold. Refrain from cutting hair and nails from 1st Dhul Hijjah until after slaughter if intending Udhiyyah. (Sahih Muslim)
Qurbani on behalf of the deceased: permissible. The majority of scholars permit it based on the Prophet’s ﷺ practice of slaughtering on behalf of himself and his entire Ummah including those who had not yet done so.
Housewarming: Entering a New Home
Recite Bismillah upon first entering: Shaytaan is excluded from the home where Allah’s name is mentioned at entry. (Sahih Muslim)
Recite Surah Al-Baqarah in the home: ‘Shaytaan does not enter a house in which Surah Al-Baqarah is recited.’ (Sahih Muslim). This is the real Islamic ‘blessing’ of a home — not a ceremony, not a ritual gathering, but the Quran itself filling the space.
Daily adhkaar of entering and leaving: the du’a upon entering (‘Bismillah walajjna, Bismillah kharajna, wa ‘ala Allahi tawakkalna’) is the ongoing protection of the home. (Sunan Abu Dawud, Hasan by Al-Albani)
Inviting people for a meal and du’a: permissible and encouraged. The Walimah principle applies — invite family, neighbours, and do not exclude the poor. There is no specific Sunnah ceremony for a new home beyond what is mentioned above.
Rights of neighbours: the Prophet ﷺ spoke so frequently about neighbour rights that the Sahabah thought he might give them a share of inheritance. (Sahih Bukhari). Not causing harm, sharing food, visiting the sick, and general kindness are obligations upon entering a new neighbourhood.
Baby Showers and Welcoming a New Child
There is no Sunnah ceremony called a ‘baby shower’ — it is an imported cultural practice. However, the Islamic tradition has its own beautiful framework for welcoming a child, covered in Class One: the Adhaan, Tahneek, naming, and the Aqeeqah on Day 7. The question is whether a pre-birth gathering itself is permissible.
A gathering of women to congratulate the expectant mother: permissible if it contains no haram — no music, no free mixing, no astrology-based predictions, no forbidden customs.
Gift-giving for an expected child: permissible and a kindness. The Prophet ﷺ encouraged expressions of joy at birth and new life.
Graduations, Promotions, and Personal Milestones
The Islamic principle: any gathering to celebrate a permissible achievement is permissible if it contains no haram. Gratitude to Allah (Sajdat Al-Shukr or verbal Alhamdulillah) should accompany it. (Sunan Abu Dawud, Sahih by Al-Albani)
Birthdays: not an Islamic religious observance. It’s a Non-Muslim tradition and so it shouldn’t be followed and better to be avoided.
The distinction between celebration and worship: Islamic celebrations are always anchored to worship (Eid follows Ramadan and Hajj). Cultural celebrations may be permissible but should never be elevated to the status of religious occasions, nor should non-Islamic celebrations be given Islamic framing they do not deserve.
COMMON BID’AHS OF FAMILY LIFE AND CELEBRATIONS
Seeking ‘blessings’ for a new home through specific Khatam formulas, hired Quran reciters, or ritual incense burning with protective intent — the Sunnah blessing is the Quran recited by the household, not a ceremony.
Horseshoe charms, evil eye beads (Nazar Boncugu), dream catchers, or any other hanging objects for home protection — these are Shirk regardless of how decorative they appear. (Musnad Ahmad No. 17458, Hasan by Al-Albani)
Baby showers modelled entirely on non-Muslim practices with astrology, gender-reveal fortune rituals, or wish-making ceremonies borrowed from other traditions.
Elaborate gender reveal parties introducing elements of haram entertainment — the joy of a new child is Islamic; the imported ceremony surrounding it often is not.
DEALING WITH MARITAL CONFLICT
Many are the people who fulfill the fiqhi requirements of marriage but are still unhappy. They’re unhappy because in spite of meeting each other’s needs, they still have conflict about those needs, and they don’t understand why that is or how to resolve it.
Conflict in marriage is not a sign that the marriage is failing. It is a sign that two human beings with different histories, temperaments, and needs are learning to share a life. What matters is not whether conflict occurs but how it is handled. The Quran gives us a specific, graduated framework for this — one that is remarkably sophisticated even by modern relational standards.
Nushuz on part of the Wife
Here are some definitions from the scholars of nushuz when it is committed by the wife:
"It is the woman leaving the house of her husband without his permission and keeping her husband from her without due right."
"It is the woman departing from the obligatory obedience to her husband, her preventing him from her in the bed, her leaving the house without his permission to a place that she knows he would not permit her to go, her leaving the rights of Allah upon her, such as performing the purification of ghusl or fasting Ramadan, and her locking the door on her husband, keeping him out."
"It is the wife disobeying her husband elevating herself above what Allah has obliged upon her and her raising herself above fulfilling her obligatory duties."
"It is the wife's disobedience of her husband concerning those acts of obedience that are obligatory upon her from the rights of marriage."
"It is where the wife raises herself above her husband and she is diffident towards him in the sense that she does not obey him when he calls her to his bed or she leaves the house without his permission and so forth. It is when she withholds from him his right to her obedience."
From all the different definitions, we see that nushuz on the part of the wife revolves around any of four characteristics:
She does not beautify herself for her husband when he desires that from her.
She disobeys her husband with respect to coming to his bed and she refuses to respond to his calls.
She leaves the house without his permission or without any legal right to do so.
She does not perform her obligatory religious duties, such as failure to perform some prayers, fasting Ramadan, or any other obligatory act of Islam. She does not cover up properly, is insistent on posting images on social media for everyone to view - this is not allowed even if the husband wants or orders her to do it.
Note: As you can see that the wife disobeying your mother is not something that is considered as Nushuz. The wife is not obliged to obey everything the mother-in-law says, it is part of good manners for her to do that and it helps gain the respect of her husband but the fact remains that it is not an Islamic obligation on her.
The Remedy for Nushuz When it is From the Wife
When a wife is in a state of nushuz, the husband can address it with the following three steps:
Step 1 — Advice & Admonish (Wa’iz): a calm, private conversation. Not lecturing, not attacking, not broadcasting to family. Express the concern clearly and listen. The Prophet ﷺ never raised his voice at his wives.
Step 2 — Abandon in the bed (Hajr fil-Madaji’): not leaving the home, not cutting off all communication. A withdrawal of physical intimacy as a signal of seriousness. This is an emotionally significant withdrawal — not a punishment, but a serious signal.
Step 3 — The ‘striking’ (Darb): the Prophet ﷺ himself said: ‘Do not strike the female servants of Allah.’ (Sunan Abu Dawud, Sahih). He never struck a woman in his life. Classical scholars including Ibn Abbas, Al-Tabari, and Ibn Kathir interpreted this as a light symbolic tap that causes no pain — essentially a gesture that the relationship has reached a point of crisis requiring serious attention. It is the last resort before arbitration and carries no license for physical harm of any kind.
Critical Note: The Prophet ﷺ described men who beat their wives then sleep with them at night as acting shamefully. (Sahih Al-Bukhari No. 5204 — interpretation of Imam Ibn Hajar). Any reading of this ayah that justifies physical harm, intimidation, or abuse has departed from the Prophetic model entirely.
Nushuz on the Part of the Husband
The jurists have defined nushuz when it is from the husband as follows:
It is where the husband hates his wife and brings about harm to her.
The husband transgresses against his wife and harms her by boycotting her, hitting her in ways not called for by the law, irritating her, abusing her, reviling her, such as cursing and insulting her, etc.
It is for him making life difficult for her or keeping her from getting her rights fulfilled such as proper division between co-wives, support, etc.
So, nushuz when it is committed by the husband, revolves around the following point:
The husband wrongfully elevating and raising himself arrogantly above his wife and above the obligations which Allah has placed upon him with regard to her.
He transgresses against her by beating her, harming her, reviling her, abusing her and not treating her properly.
He fails to fulfill his mandatory obligations toward her such as support, etc.
He becomes diffident toward her and unconcerned for her by boycotting her in talk or in the bed, refusing to speak to her, etc.
The Remedy When Nushuz is By the Husband
She should use some or all of the following steps:
Try to discover the reason for his estrangement and/or bad behavior.
Advise & Admonish her husband and remind him of his responsibility in front of Allah towards his wife such as good behavior and kind treatment.
Try to please her husband in order to make things right. This can be just by showing kindness and concern and can also include compromising some of her own rights for the sake of harmony.
Allah says, "And if a woman fears cruelty or desertion on her husband's part there is no sin upon the two of them if they make terms of agreement and agreement is better..." (Quran 4:128)
If it becomes clear to her that the signs of nushuz are confirmed and he is turning away from her out of dislike for her and wishing to be away from her, then there is no sin upon either of them if they "work out terms of peace". This means that she may give up some of her due rights in order to stay in the marriage. Or, she may give up some or all of her dowry in exchange for his divorcing her.
Arbitration: The Hakam
Allah says, “And if you fear a breach between them, appoint an arbitrator from his family and an arbitrator from her family. If they both desire reconciliation, Allah will cause it between them.” (Surah Al-Nisa’ 4:35)
When the three-step process fails: the Quran mandates neutral arbitration from both families before divorce is considered. Not one family’s perspective, not a social media vote, not a WhatsApp group consultation — one wise, trusted person from each side who genuinely wants the marriage to succeed.
What the Hakam does: listens to both sides privately, identifies the root cause of the breakdown, and works toward either genuine reconciliation or a dignified separation. They have no authority to impose — they facilitate.
The golden principle — keep conflict private. Broadcasting marital problems to parents, siblings, friends, or on social media is a violation of the marriage covenant before it is a social mistake.
Click here to read more about Marital Conflict and Islamic Solutions
FIQH OF DIVORCE
THE MOST HATED PERMISSIBLE ACT
A commonly quoted hadeeth, “The most hated of all permissible things to Allah is divorce.” (Sunan Abu Dawud & Sunan Ibn Majah; Al-Albani graded it Da’if, but its meaning is sound, Click here to read more about it
Islam does not romanticise divorce. It is the most hated of what is permitted. But it also does not prohibit it — because keeping two people trapped in a broken, harmful marriage is worse than the pain of a dignified separation. The Fiqh of divorce is detailed, careful, and deeply humane. It deserves to be understood properly.
The Sunnah Method of Divorce vs the Bid’ah Method
The Sunnah divorce: one Talaaq pronounced during a period of purity (Tuhr) in which the couple have not had marital relations. The Iddah then begins. The husband has the right to take her back (Raju‘) without a new contract during the Iddah. If the Iddah ends without reconciliation, the Talaaq becomes final (Ba’in).
The Bid’ah divorce: divorcing during menstruation or during a period of purity in which the couple have already had relations. This is haram — Ibn Umar did this and the Prophet ﷺ commanded him to take her back and wait for her next period of purity. (Sahih Al-Bukhari No. 5251). It does not invalidate the divorce, but it is sinful to do it this way.
Types of Talaaq: Raj‘i (revocable): the first and second Talaaq, where the husband may take the wife back during her Iddah without a new contract or Mahr. — Ba’in Sughra (minor irrevocable): after the Iddah ends, they may remarry with a new contract and Mahr. — Ba’in Kubra (major irrevocable): the third Talaaq. They cannot remarry until she has genuinely married another man and that marriage has been consummated and then ended naturally — not through a Tahleel (arranged) marriage. (Quran — Al-Baqarah 2:230)
Triple Talaaq in One Sitting: Two Scholarly Positions
The question of whether saying ‘I divorce you three times’ in a single utterance counts as one or three Talaaqs is one of the most consequential scholarly differences in all of Islamic family law. It directly determines whether a couple can reconcile.
Position 1 — Counts as ONE Talaaq
(Ibn Taymiyyah, Ibn Al-Qayyim, Al-Albani, Ibn Baz, contemporary Salafi scholarship)
This is based on a hadith in Sahih Muslim (No. 1472) that during the time of the Prophet ﷺ, Abu Bakr, and the early part of Umar’s caliphate, three Talaaqs in one sitting were counted as one. Ibn Taymiyyah in Majmu’ Al-Fatawa (Vol. 33, p. 9) argued at length that this was the authentic Sunnah position, supported by the companions’ early practice. The logic: a Talaaq pronounced in a moment of anger or in one breath cannot have more legal force than three separate, considered pronouncements across three months.
- Sahih Muslim No. 1472 | Ibn Taymiyyah, Majmu’ Al-Fatawa Vol. 33 | Ibn Al-Qayyim, Zad Al-Ma’ad Vol. 5, p. 246 | Fatawa of Shaykh Ibn Baz
2. Position 2 — Counts as THREE Talaaqs
(Majority - Hanafi, Maliki, Shafi’i, and most Hanbali scholars historically)
The majority position holds that three Talaaqs in one sitting constitute an immediate Ba’in Kubra — the couple cannot reunite without a genuine intervening marriage. This was the position codified by Umar ibn Al-Khattab (radi Allahu ‘anhu) based on his reading of the growing misuse of triple Talaaq, and the majority of the Sahabah concurred. Imam Al-Nawawi in Al-Majmu’ and Imam Ibn Qudamah in Al-Mughni both uphold this position.
— Imam Al-Nawawi, Al-Majmu’ Vol. 17 | Ibn Qudamah, Al-Mughni Vol. 7, p. 323 |
Important Reminder: The student should know all three positions. In a real situation involving a triple Talaaq, a qualified Islamic scholar must be consulted — this is not a decision to be made from memory of a class. The couple's specific circumstances, the context of the pronouncement, and their local Islamic authority must all be involved. Do not rely on a WhatsApp fatwa for a matter of this magnitude.
Khul’: The Wife’s Right to Initiate Separation
Khul’ is the wife’s right: she may seek separation from her husband by returning the Mahr (or an agreed compensation). She does not need his permission to seek the Khul’ — but the husband must agree, or she must take it to an Islamic judge (Qadi) who can decree it.
Cultural suppression of Khul’ is a serious wrong: in many Muslim communities, women are shamed for seeking Khul’, pressured to stay in harmful marriages, or denied access to Islamic courts. This is a violation of her Shar’i right. The Prophet ﷺ granted Khul’ on the same day it was requested.
Khul’ for valid vs invalid reasons: the Prophet ﷺ warned that a woman who seeks Khul’ without a valid reason will not smell the fragrance of Paradise. (Sunan Abu Dawud No. 2226, Hasan by Al-Albani). Valid reasons include: harm, neglect, the husband’s failure to fulfil his obligations, incompatibility that cannot be resolved, and genuine aversion that makes the marriage impossible.
The Iddah: The Waiting Period
Purpose: to determine possible pregnancy (protecting lineage), to allow space for reconciliation during revocable divorce, and to honour the gravity of the dissolution.
Duration for divorced women: three menstrual cycles (Quru’). (Quran — Al-Baqarah 2:228). For post-menopausal women: three months. For pregnant women: until delivery.
Duration for a widow: four months and ten days. (Quran — Al-Baqarah 2:234). If pregnant: until delivery, regardless of whether that exceeds four months and ten days.
Obligations during Iddah: the divorced wife stays in the marital home during the Iddah if it is a revocable divorce — the husband must provide for her. (Quran — Al-Talaq 65:1). She may not be expelled from the home. During this period, reconciliation (Raju‘) is possible for Raj‘i divorce.
Remarrying After Divorce
Allah says, “And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their former husbands if they agree among themselves according to what is known to be reasonable.” (Surah Al-Baqarah 2:232)
Remarriage to the same person: after the first or second Talaaq, once the Iddah is complete, the couple may remarry with a new Nikaah contract and a new Mahr. This is entirely permissible and encouraged if the reconciliation is genuine. The Quran explicitly warns against family members who obstruct this. (Surah Al-Baqarah 2:232)
After the third Talaaq: remarriage to the same person requires that she has genuinely married another man of her own free will, the marriage has been consummated, and that marriage has ended naturally through death or a genuine divorce. This is not a bureaucratic hurdle — it is a serious deterrent against treating divorce as a casual, reversible act. Also Tahleel marriage (arranged ‘divorce’ and remarriage to a third party) to circumvent the triple Talaaq ruling — the Prophet ﷺ cursed both the Muhallil and the Muhallal lahu. (Sunan Al-Tirmidhi No. 1120, Sahih by Al-Albani)
Remarriage to someone new: entirely permissible and encouraged. The Prophet ﷺ did not stigmatise divorce or remarriage. His own household included widows and divorced women whom he married. Fatimah bint Qays (radi Allahu ‘anha) was advised by the Prophet ﷺ about which of her suitors to consider after her divorce (Sahih Muslim No. 1480) — he guided her toward a new marriage, not solitary life.
The Prophet ﷺ said, “The believer who has the most complete faith is the one with the best character, and the best of you are those who are best to their wives.” (Sunan Al-Tirmidhi; Graded Hasan Sahih by Al-Albani).
May Allah make our homes a place of mercy, our celebrations a reflection of gratitude, our conflicts a path to deeper understanding, and our endings — if they must come — a testament to the dignity of the Shari’ah.
TIPS FOR THE TEST
Do not have to memorise the ayahs or hadeeths word for word and their references, but remember their meanings and the msg being given.
Remember the rulings.
The extra links provided are for extra knowledge and no questions from there will come in the test.
ASSIGNMENT
There will be an Assignment Question asked in the Test. Marks will be given based on the following: -
I. Invite atleast 10 people to the course (can invite via WhatsApp, Facebook, Email, telegram or word of mouth) 4 Marks. (check the note below for exceptions)
Note:
Those who have already invited whether on Whatsapp, Email or FB, do not need to invite again.
It does not matter, whether people join or not, our job is to invite.
II. Talk to 3 people (friends or family) about any three topics from the course - (5 Marks)
III. Pray for the Ummah, pray for the ease of all the poor & oppressed Muslims and Maghfirah of the Muslims who passed away. Pray that Allah make us all strong in imaan and give us the hidayah to work for the aakhirah and to help each other. - 1 Mark
JOIN FOR FREE VIA
WHATSAPP | TELEGRAM | EMAIL
Pls read our FAQs to get the details and to know how we go about things if U have any further Qs pls feel free to ask...
FAQs: - https://learn-islam.org/faqs-week-course
Happy Learning... JazakAllah Khair...
As Salam Alaikum Wa Rahmatullaahi Wa Barakaatuh :)
SUPPORT LEARN ISLAM
Alhamdulillah we have been providing free courses on LEARN ISLAM for over 15years now. We now have employees working in our organisation and need support to fulfil commitments and accomplish goals/projects.
Support LEARN ISLAM in continuing to provide free courses on
Quran & Tajweed.
Various Islamic Topics.
Parenting.
Worldly Skills (like Designing, Excel Sheets etc).
Free Matrimonial Services.
More Projects coming up InShaAllah.