Habituation to luxury (ilf al-rafaha)

إلف الرفاهية

What Sheikh Omar Abdelkafy calls habituation to luxury, children's growing accustomed to indulgence, which he regards as a blight; with his view that true poverty is poverty of the heart, a statistic on celibacy not yet verified, and a polemical comparison the museum does not adopt.

Depth

At a glance

Region
Global / Diaspora
Review

Ethics and characterChildren and youth

Summary

In his series "Al Fawzu Al Moubeen", Sheikh Omar Abdelkafy takes up what he calls habituation to luxury (ilf al-rafaha): children growing used to indulgence until it becomes second nature to them, which he criticises as a blight. 1 He mentions a United Nations statistic on celibacy and holds that true poverty is poverty of the heart, not poverty of wealth. 2 He then draws a comparison between a couple in a wealthy country and a couple in a country under pressure; the comparison carries a polemical charge whose wording is not reproduced here. 3

The speaker's view on habituation to luxury

Sheikh Omar criticises what he calls habituation to luxury, the habit by which children grow accustomed to ease until it becomes their nature, and he regards it as a blight. 1 He holds that the righteous loved the created world as a field for worshipping God, and that this brought them close to success. 1

A statistic on celibacy in wealthy countries

The Sheikh cites a United Nations statistic on celibacy and late marriage, and says its highest rates are in the wealthy countries of the Muslim world (needs_source: un-statistic-and-percent). 2 He gives a figure relating to Palestine (needs_source: un-statistic-and-percent). 2

The speaker's view on true poverty

The Sheikh holds that true poverty is poverty of the heart, not poverty of wealth. 2

The speaker's view on the comparison of women

The Sheikh compares a couple in a wealthy country with a couple in a country under pressure. He describes women in particular societies in a demeaning way, and attributes to men there a particular stance. 3 This is a polemical passage in the speaker's discourse. It is recorded here as his view; the museum does not adopt it, and its wording is not quoted.

Opinions on the question

First opinion · Sunni tradition (the museum's frame) · Sunni view: not yet sourcedMain reference

not yet sourced.
More opinions (3)

speaker's view (Omar Abdelkafy) viewOther opinion

He criticises habituation to luxury as a blight on children, and holds that the righteous loved the created world as a field for worshipping God 1, and that true poverty is poverty of the heart 2.

academic view: not yet sourced viewSecondary opinion

not yet sourced.

other view: not yet sourced viewOther opinion

not yet sourced.

People and things also explored

Ada' al-dayn (paying a debt: its ruling, the manner of payment, insolvency and the debts of the dead)· Ada' al-shahada (performing testimony: the duty on request, the excused witness, and the wording)· Manners of the Qur'an bearer· Biting and the liability for injury it causes (add)· Adha (harm of a slight kind: removing harmful things and the duty not to harm)· Justice and grace (adl wal-fadl)· Pardon (afw) in purity, worship, contracts and penalties· Covenant (ahd) and the duty to keep it; oath by the covenant of God

Sources

  1. Assabile archive of Omar Abdelkafy's lectures (audio and video) , Al Fawzu Al Moubeen, episode 2, at 00:09:30 · Listen at the archive (opens the audio at this time)
  2. Assabile archive of Omar Abdelkafy's lectures (audio and video) , Al Fawzu Al Moubeen, episode 2, at 00:10:00 · Listen at the archive (opens the audio at this time)
  3. Assabile archive of Omar Abdelkafy's lectures (audio and video) , Al Fawzu Al Moubeen, episode 2, at 00:10:30 · Listen at the archive (opens the audio at this time)
Cite this page

islam.museum contributors. “Habituation to luxury (ilf al-rafaha)”. islam.museum, https://islam.museum/en/concept/ilf-al-rafahiya/. CC BY-SA 4.0. Last updated 2026-10-25.

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Related

Ada' al-dayn (paying a debt: its ruling, the manner of payment, insolvency and the debts of the dead)

Paying a debt in the form owed is obligatory by consensus. A debt due now must be paid on demand when the debtor can pay; a deferred debt is not due before its term. Payment is made in like items, with value owed where there is no like; a better payment is allowed when unconditioned. Remission, gift, assignment, set-off and settlement take the place of payment. A solvent debtor who refuses is compelled, imprisoned and his apparent property sold; the majority hold that a bankrupt is put under interdiction and his property divided among creditors, against Abu Hanifa. The insolvent is given respite, and his debt may be paid from zakat if he borrowed for himself in a lawful matter. A dead person's debt attaches to his estate and takes precedence over bequests and inheritance.