Maura Finkelstein encourages professors to keep talking about Palestine.

Introduction to the “Family Troubles of the Prophets” Series

Many of us come from troubled, or even “difficult,” families. Along with the struggles we experience because of our family dynamics, we may also feel ashamed about having dysfunctional families. The shame can come from knowing that the problems are wrong and shouldn’t exist in the first place. It can also come from the secrets we must keep to protect ourselves and others, which leave us feeling isolated. 

It can be difficult to wrap our heads around why some of us have been tested with conflict, abuse, neglect, and trauma within our homes while others live in relative peace and harmony with their families. The first comforting aspect we must consider is that none of us willingly choose to have troubled families; it is something that Allah has written as part of our fate and tests in life. The other comforting notion is that some of the Prophets themselves had difficult family situations! Knowing that some of the Prophets, who were the best of us, also suffered from abusive and toxic family relationships, it becomes easier to come to terms with our own realities emotionally. Finding their stories in the Quran can be a salve and source of solace when we are grappling with the shame and feelings of isolation having dysfunctional families can bring. 

This series of articles will focus on Prophetic examples of different tribulations families may experience. 

Sibling Rivalries For Prophet Yusuf

The story of the Prophet Yusuf in the Quran displays sibling rivalry at an extremely dangerous intensity. Out of those of us whose siblings may hurt and subject us to cruelties, it’s safe to say that Prophet Yusuf had it incredibly bad because his brothers literally left him stranded in the middle of nowhere to die. This part of his story may sound like a simple, unsurprising fact because we may have heard it since childhood, but let’s consider the reality of this situation.

Before being thrown into the infamous well, things are already tense within Prophet Yusuf’s home and it’s no secret. The father, a Prophet himself, is also fully aware of it. This is obvious when we hear Prophet Yaqub warning the young Yusuf to keep his dream a secret from his brothers.

“He said, “O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.” [Surah Yusuf; 12:5] 

The dynamics between the older brothers and Yusuf are so bad that their father thinks they might take harmful action against him, especially with this dream that foretells his Prophethood. Leaving a brother to die in the wilderness is quite monstrous, but we have to assume Yusuf’s brothers didn’t instantly go from 0 to 60 in the meter of cruelty.  They must have teased Yusuf verbally daily. They must have been physically rough with him semi-regularly. They must have subjected him to lighter pranks and smaller cruelties long before they dared to throw him into a well.

“Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people.” [Surah Yusuf; 12:9]

Imagine what it would be like to live with siblings who can reach that level of viciousness. Also, imagine how devastated Yusuf must have felt when he thought that his brothers were taking him out to play and finally doing something nice for him, but ultimately committed the ultimate betrayal. 

Connecting Prophet Yusuf’s Story With Our Own Sibling Rivalries

Left alone to die in a well by his own siblings [PC: Pablo Hidalgo Aguilera (unsplash)]

Thinking of Prophet Yusuf [AS] in a deep, empathetic way can enable us to contextualize traumatic betrayals from our own siblings that have haunted us. He felt this, too. His flesh and blood put him through something really bad, just like me.

Some of us may have experienced a sibling stealing from us, physically assaulting us, spreading rumors about us, publicly sharing private information about us, or even sabotaging important opportunities for us. Realizing that Prophet Yusuf’s brothers had acted wickedly towards him can help us feel seen and less alone. Of course, having abusive and toxic relationships with our siblings is difficult and painful emotionally – but it’s important to remember that one of Allah’s favorite people in the whole world also experienced that.   

Making Sense Of Prophet Yusuf’s Family Reconciliation

Luckily for Prophet Yusuf and his brothers, they manage to reconcile and resolve their sibling rivalries later in life. This happy ending can make those of us who are facing sibling rivalries in our own lives feel various ways, including hopeful, confused, or guilty. I cannot say that every person who is experiencing a troubled relationship with their siblings will find a healthy resolution, nor do I think Prophet Yusuf’s story in the Quran pressures us to reconnect with our siblings at any cost. 

There are two important factors in the healing of the sibling rivalry for Prophet Yusuf and his brothers that I would like to draw attention to as examples of important steps that lead to a successful family reconciliation.

The first is that Yusuf entering into a relationship with his brothers should be safe now. This is because the brothers have committed to changing their behavior and repented for their vicious actions.

“They said, “Are you indeed Joseph?” He said “I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.””

“They said, “By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners.””

“He said, “No blame will there be upon you today. Allah will forgive you, and He is the most merciful of the merciful.”” [Surah Yusuf; 12:90-92]

The aggressors in the relationship have decided to correct their ways, so no further harm should come to Yusuf ] from his brothers in the future. 

The second is that the power dynamics in the family have changed, with Prophet Yusuf at this stage being the family’s most important member. He takes precedence over his own parents as a Prophet of the next generation, let alone his brothers. Not only is he very powerful within his family [12:100], but also within the society as a government official.

“And he raised his parents upon the throne, and they bowed to him in prostration. And he said, “O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.” [Surah Yusuf; 12:100]

I’m not saying his brothers did not have sincere repentance and commitment to healthy family ties –but I think the argument could be made that there would be negative repercussions for any malicious behavior the brothers may stir up against Prophet Yusuf in their adult lives as compared to when they were children. On the flip side, there are also many worldly incentives for Prophet Yusuf’s brothers to be good to him now that he is in a very influential position in society. The changed power dynamics are a significant element in the reconciliation of the family because the victim of the past is now in a position of authority over all. 

Considering both factors (the brothers’ repenting and the shifted power dynamics) can help us better understand how and why Prophet Yusuf could reconcile with his brothers while also ensuring his safety from further abuse. It also places into context the willingness of the brothers to not turn into abusers again, as well as Prophet Yusuf’s ability to forgive them in such a remarkable way. As Muslims, we know how important it is to maintain family ties and not break them. We can see in this example that some guardrails are in place when Prophet Yusuf and his brothers reconnect, which helps us understand that there are some crucial red lines that should always be respected whenever we try to mend broken family ties. For any of us facing challenges with our own siblings, it’s critical to take inspiration from Prophet Yusuf’s family’s story and rely on practical resources to aid in possible reconciliation; like a trusted community member or family therapist as a mediator.

 

Related:

– Podcast: The Rights of Parents vs Parental Oppression | Sh Isa Parada

– Peer Pressure On Social Media: Lessons From Surah Yusuf

The post Family Troubles Of The Prophets: A MuslimMatters Series – [Part I] Sibling Rivalries Gone Wild appeared first on MuslimMatters.org.

Shabna Begum says racist riots will return if Islamophobia continues to be ‘an acceptable currency’ in politics

Islamophobia has become “brutally divisive” in the UK and failure to challenge its root causes will lead to more racist riots, the head of the UK’s leading race equality thinktank has said.

Shabna Begum, who became the chief executive of the Runnymede Trust earlier this year, said the country was entering a new phase in how it talks about Muslims.

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Dear Resilient Soul,

As your fellow Muslim sister and someone trained in trauma-informed care, I write this letter to offer my support, validation, and solidarity with you. In conversations surrounding recent news, one theme keeps surfacing: for those who endured such experiences in childhood, these events often resurface buried pain, serving as painful reminders of past wounds. I can understand that this may feel like a betrayal that tears open old wounds. The trust you have worked so hard to rebuild over time may feel fractured again, as if the very foundation you stand on is shaken. The pain, anger, and hurt that arise are entirely natural responses to such news, and it is okay to feel everything you are feeling.

There is a distinct pain that comes from betrayal by someone who represents a role of trust, especially when it aligns with your own past experiences. This betrayal tugs at every piece of trust you’ve managed to piece together, bringing back memories of being unheard or dismissed when you first spoke out. Perhaps you confided in someone only to be silenced, told that you misunderstood, or that you should simply forgive and forget. Society’s reactions to abuse are often rooted in denial or minimization, leaving survivors to face gaslighting and isolation. I am here to tell you that those reactions were wrong. You deserved to be heard, supported, and believed then, just as you do now.

So, what can we do to face these difficult, triggering reminders? How can we cope when our past pain resurfaces in such intense ways?

Stay Grounded

As a Muslim, it can be particularly difficult when abuse occurs within the community you deeply care about. However, grounding yourself in your relationship with Allah can provide immense support. Islam emphasizes justice, compassion, and protection of the vulnerable, and Allah is always with those who have been wronged. Take comfort in verses that affirm His knowledge and justice, such as:

 

“And do not think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror].” (Quran 14:42)

Your faith is not dependent on the actions of others. Know that Islam upholds values of accountability and justice. Find solace in acts of worship that bring you peace—be it in your Salah, reciting Quran, or even sitting quietly in remembrance (dhikr). These practices can anchor you, giving you a safe spiritual space to connect with the One who knows your heart and your pain better than anyone else.

Take Notice

When old traumas resurface, they often bring a physical response—tightness, fatigue, or even panic. Take moments throughout your day to connect with your body and find grounding. Breathing exercises, grounding through the senses, and gentle movement are ways to help settle your nervous system and remind yourself that you are safe in this moment. Placing your hand over your heart or reciting dhikr as you breathe deeply can be profoundly calming, creating a bridge between physical grounding and spiritual anchoring.

Acknowledge Emotions

It’s important to honor the emotional waves that come when trauma resurfaces. Creating a safe space—whether through journaling, finding a quiet corner in your home, or simply sitting in nature—can give you the opportunity to process your emotions at your own pace. By giving yourself permission to feel and express what you need, you create a buffer against being overwhelmed by emotions.

Advocate for Justice

Feeling compelled to speak out against injustices, especially when others are victimized, is a natural and powerful response. Your voice can serve as a reminder of truth, breaking the silence around these issues and helping others feel less alone. Advocacy can take many forms, such as supporting survivor-centered initiatives, sharing educational resources, raising awareness in your community, or simply being a compassionate listener for those who feel unseen or unheard.

However, it’s equally important to acknowledge that not everyone feels called or ready to take on this role—and that’s okay too. For some survivors, choosing not to engage further or deal with these issues publicly is a valid and healthy boundary. Whether you advocate for justice in big or small ways, or focus solely on your own healing, know that your response is valid. As long as our intentions are deeply rooted in the wisdom and guidance of the Quran and Sunnah, the paths we choose will hold meaning and purpose. Each step, whether private or public, becomes a form of worship and growth in its own right.

Seek Counsel

Additionally, consider seeking counsel from those you trust deeply. Connecting with a therapist, a wise friend, or a religious leader who understands your experiences can help you feel less isolated and more supported. Sharing your burdens with those who genuinely care can be an invaluable source of strength and reassurance on the path to healing. Remember, seeking guidance from compassionate individuals is a form of self-care, and you are deserving of this support.

Remember, dear Resilient Soul, you have the right to feel, to heal, and to seek solace in your faith and community. With each step you take, whether it’s seeking support, turning to prayer, or practicing patience, know that healing is not linear, but it is possible. Keep going, and remember that Allah’s mercy surrounds you, and with each hardship, there is relief, in shaa Allah.

Related:

An MM Recap: Toolkits To Fight Child Sexual Abuse

The post Dear Resilient Soul: A Message to Survivors of Childhood Sexual Trauma appeared first on MuslimMatters.org.

British-Egyptian soccer star Sam Morsy has been an outspoken advocate for Palestinian rights.

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Virtues of Surah Al-Kahf

It was reported that the Messenger of Allah ﷺ said “Whoever reads Surah Al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.” [Mustadrak al-Hakim; Sahih at-Targhib wa at-Tarhib 736]

The Prophet taught us to recite Surah Al-Kahf weekly on Fridays. One wisdom often mentioned is that the four stories found in Surah Al-Kahf deal with four trials and tribulations (fitan) that all of mankind faces: deen, wealth, knowledge, and power. Surah Al-Kahf serves as a weekly reminder that our ultimate goal is the Hereafter and that we should not let these fitan distract us. Another is that the Dajjal will come and test all those alive with these same fitan, and in fact, memorizing the first ten ayat from Surah Al-Kahf will be a protection from the Dajjal.

Abu al-Dardā’ reported that the Messenger of Allah ﷺ said “Whoever memorizes ten ayat from the beginning of Surah Al-Kahf will be protected from the Dajjal.” [Sahih Muslim 809]  

Discussing the Dajjal in detail is beyond the scope of this article, but the focus will be on how each story in Surah Al-Kahf highlights a certain characteristic and how each characteristic builds upon the previous one. Just as the surah begins with

“Praise be to God, who sent down the Scripture to His servant and made it unerringly straight” [18:1]

These four characteristics are a road map and a straight shot to success. Moreover, Allah mentions that this success will be “an excellent reward that they will always enjoy” [18:2-3], unlike the temporary success found in this dunya. If we instill these four characteristics in our children and younger generations, then inshaAllah they will have secured both their dunya and akhirah.

Trait #1: Unshakeable Iman

In the first story of the young men of the cave, a group of youth faces the fitan of deen. They are persecuted for believing in only Allah which is at odds with the pagan beliefs of their town. But Allah tells us that when they stood up and declared:

“And We made firm their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.” [18:14]

Lessons from the story of the cave
[PC: Ivana Cajina (unsplash)]

He strengthened their hearts upon the truth. Notice how their hearts were strengthened after they proclaimed and stood for the truth. This is an important lesson for us as the help of Allah will sometimes come after we have sincerely taken the first step towards goodness – not before. 

Due to the threats these young men received, they decided to leave their town in order to protect their imaan. The story goes on and Allah tells us that He protected these young men by having them fall asleep in a cave for 309 years after they left their families, their wealth, their community, and their entire lives behind – just so that they would not lose their imaan. 

In this first story, what characteristics did these young men exhibit? They had unshakeable faith in Allah . Allah always fulfills His promise and has complete power over everything. They understood very well what the Prophet would later teach our ummah:

“Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so.” [Tirmidhi]

Trait #2: Humility

In the second story, Allah relates to us the story of the man of the two gardens and the fitan of wealth. This man, in a conversation with his righteous neighbor, begins demeaning his neighbor and boasting about how he has more wealth than him. He arrogantly claims his belief that his wealth will never diminish and that he doesn’t believe in the Day of Judgment. His righteous neighbor advises him to be thankful and humble before Allah and as the story continues, Allah relates to us how the arrogant man’s gardens and wealth were destroyed.

In this second story, which characteristic did the neighbor of the man of the two gardens exhibit? He displayed humility and was humble and grateful to Allah . How does humility build upon the first characteristic of unshakeable imaan? True humility before Allah only comes when you have true imaan, know who Allah is, and understand your weak and temporary position in the universe. 

The Prophet also warned us about the opposite of humility: arrogance.

“No one will enter Paradise in whose heart is an atom’s weight of arrogance… arrogance means rejecting the truth and looking down on people.” [Tirmidhi]

Arrogance can lead to the destruction of one’s dunya and akhirah. 

Trait #3: Seeking Beneficial Knowledge

In the third story, we learn about the fitan of knowledge through the journey of Musa with Khadr . To fully understand this story, we need to go back to the hadith of the Prophet . 

“Once Moses stood up and addressed Bani Israel. He was asked who was the most learned man among the people. He said, ‘I.’ Allah admonished him as he did not attribute absolute knowledge to Him (Allah).” [Bukhari]

Lessons from surah al-Kahf [PC: Indra Projects (unsplash]

In this lengthy hadith in Bukhari, the Prophet gives us more details regarding this story. After Allah admonishes Musa , Musa immediately humbles himself and goes to meet and learn from Khadr , a prophet of Allah sent to another nation. And with him, Musa catches a glimpse of how Allah protects and has mercy on His Servants in ways we cannot possibly imagine and understand.

In this third story, which characteristic did Musa exhibit? He sought knowledge. How does this build on the second characteristic of humility? Only those who have humility are willing to admit their mistakes, admit they have more to learn, and are willing to make the struggle to seek teachers to learn from. 

In my personal experience, being born in Pakistan and growing up in a traditional desi household, there is a huge push to get our secular education and do well in school. Many of us are pushed to pursue careers in medicine, law, engineering, and other respectable and high-paying professions. But as the Prophet taught us,

“When Allah wishes good for someone, He bestows upon him the understanding of Deen.” [Bukhari and Muslim]

Just as we pursue excellence in our secular education, we should also pursue at the very least competence -if not also excellence- in our knowledge of our deen. Most of us will not become scholars of Islam, but we should know the fundamentals of our religion well and the basics of the specialized areas we are regularly engaged in. For example, someone involved in business and finance should at least have a working knowledge of the rulings and fiqh of business transactions, know who to ask when he has questions, and so on and so forth. 

As a final point regarding this story, the legendary American football coach Vince Lombardi said, “The only place success comes before work is in the dictionary.” We cannot expect that we will gain an understanding of our deen just by sitting at home and making a half-hearted du’a. If we want to truly gain knowledge, it requires effort, perseverance, and sacrifice. Musa recognized this, which is why he traveled to meet Khadr . And traveling during that age was done either on foot or on the back of an animal while sleeping in the wilderness. There were no five-star, air-conditioned hotels. Yet, Musa still put in the effort to travel to meet Khadr . He then stayed and continued to travel with Khadr and continued to struggle, all for the sake of gaining more knowledge. The Prophet informed us that

“Whoever travels a path in search of knowledge, Allah will make easy for him a path to Paradise.” [Muslim]

While the path to knowledge of our deen may not always be easy, the destination it leads to is worth it.

Trait #4: Serving Humanity

In the fourth and final story, Allah tells us about Dhul Qarnayn, the righteous king whom Allah tells us

“We established his power in the land, and gave him the means to achieve everything.” [18:84]

Here we learn about the fitan of power. Allah tells us about Dhul Qarnayn’s travels and how he would help different communities he interacted with. During the final of his travels that are mentioned, we are informed regarding a group of people living near the terrifying tribes of Yajuj and Majuj. Dhul Qarnayn had significant difficulty communicating with this group of people. However, Dhul Qarnayn spent the time and effort to do his best to understand their needs and understood that Yajuj and Majuj were causing significant problems throughout the land. So, with the help of these people, Dhul Qarnayn erected a large barrier between them and Yajuj and Majuj, trapping Yajuj and Majuj behind it. 

The group offered to pay and reward Dhul Qarnayn but Dhul Qarnayn answered,

“The power my Lord has given me is better than any tribute.” [18:95]

After the barrier’s completion, Dhul Qarnayn declared,

“This is a mercy from my Lord. But when my Lord’s promise is fulfilled, He will raze this barrier to the ground: my Lord’s promise always comes true.” [18:98]

Yajuj and Majuj’s release and conquering of the earth near the End of Times are one of the major signs of the Day of Judgment as recorded in the books of hadith including Sahih Muslim.

In this fourth and final story, which characteristic did Dhul Qarnayn exhibit? He served and helped others – he used the knowledge and power he was blessed with and put it to use to fulfill the needs of humanity, directly building upon the third characteristic of seeking knowledge. Francis Bacon once said, “Knowledge is power” and we see that in the story of Dhul Qarnayn. Dhul Qarnayn did not keep the knowledge he had to himself – he used it to benefit others. As the Prophet taught us,

“Allah helps the servant as long as he helps his brother.” [Muslim]

What is True Success?

Now, at the end of the surah, if we are able to incorporate these four characteristics into our lives, Allah reminds us what true success is.

“Indeed, those who have believed and done righteous deeds – they will have the Gardens of Paradise as a lodging,

 

Wherein they abide eternally. They will not desire from it any transfer.” [18:107-108]

It’s important to note that Allah mentions Jannat-ul Firdaws’ Al-A’ala which the Prophet taught us that,

“Al-Firdaws is the highest part of Paradise, and the center and the best of it.” [Tirmidhi, classified sahih by Shaykh al-Albani]

And unlike this temporary dunya, Paradise is truly forever.

In conclusion, the characteristic of success highlighted in each story builds upon itself in the following story. Only with true imaan will you truly be humble and have humility in front of Allah . And only with humility will you be amongst those who will seek knowledge as the arrogant believe they have nothing left to learn and master. Finally, those with knowledge and expertise are often put into leadership positions and given power, thus opening up opportunities to help and serve others.

This is in contrast with those who do not have iman and humility: knowledge can lead to arrogance or questioning of Allah’s Decree and, if given power, it is as John Acton once said: “Power tends to corrupt, and absolute power corrupts absolutely.” 

 

Now, every week as we recite Surah Al-Kahf, remember the roadmap to success Allah has given us. If we can nurture, develop, and instill these four characteristics of unshakeable imaan, humility, seeking beneficial knowledge, and serving humanity within ourselves, our families and children, and in our communities, inshaAllah we will enter the highest level of Paradise and remain there forever. 

 

[Points for this article were drawn from Sh. Yasir Qadhi’s Lessons from Surah al-Kahf and special thanks to Shaykh Ahmad Saleem for his review and constructive feedback!]

 

Related:

– Overcoming Trials | The Message of Surah al Kahf

– Lesson 1 From Surah Kahf

The post The Four Traits Of Highly Successful Muslims: Teachings From Surah Al-Kahf appeared first on MuslimMatters.org.

Jewish and Muslim communities speak of heightened fears as questions linger about events around football match

Carrying white signs scrawled with messages urging unity, they took turns laying white roses at the statue of Anne Frank, steps away from the home where she, her family and four other people had hidden from Nazi persecution.

Days after Amsterdam was gripped by what officials described as “a toxic cocktail” of hooliganism, antisemitism and anger over the war in Palestine and Israel, the handful of imams and rabbis from European organisations had travelled to the city in an attempt to calm tensions.

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Israel has attacked and destroyed villages in south Lebanon while bombing areas of Beirut.

Israel attacked shelters in Beit Hanoun after they received aid for the first time in a month.

Christian and Muslim groups say medics who refuse to help patients to die are not protected in England and Wales bill

A significant proportion of NHS medical staff in England and Wales are likely to exercise a “conscience clause” if assisted dying is legalised by parliament.

Labour MP Kim Leadbeater’s private member’s bill stipulates that no doctor would be under any obligation to participate in assisted dying.

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Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~32 minutes

Learning Objectives

1. Understand the Concept of Tazkiyah (Spiritual Purification):
   • Define Tazkiyah and explain its importance in Islam.
   • Recognize the role of knowledge in achieving spiritual purification and how it forms the foundation for proper worship and spiritual growth.
2. Identify the Importance of Knowledge in Islam:
   • Explain why Islamic scholars prioritize knowledge as the starting point in religious teachings and texts.
   • Discuss how knowledge differentiates between acts of worship and ordinary actions.
3. Explore the Qur’anic View on Knowledge:
   • Analyze the Qur’anic verses that distinguish between those who have knowledge and those who do not.
   • Understand the elevated status of scholars in Islam as described in the Qur’an.
4. Analyze the Hadith on Intentions (Niyyah):
   • Explain the significance of the hadith that states “actions are judged by intentions.”
   • Apply the principles of this hadith to various aspects of daily life and worship.
5. Compare the Roles of Scholars and Worshipers:
   • Describe the superiority of scholars over worshipers as explained by the Prophet Muhammad (sallallahu alayhi wa sallam).
   • Understand the analogy of the moon and stars in relation to the roles of scholars and worshipers.
6. Examine the Challenges of Maintaining Sincerity (Ikhlas):
   • Identify the challenges associated with maintaining sincerity in actions.
   • Discuss strategies for overcoming ariyah (showing off) and ensuring pure intentions in worship and daily activities.
7. Recognize the Inheritance of Prophetic Knowledge:
   • Understand why knowledge is considered the inheritance of the Prophets.
   • Discuss the responsibilities and rewards for those who acquire and spread prophetic knowledge.
8. Reflect on the Relationship Between Scholars and the Natural World:
   • Analyze the hadith that describes the natural world’s response to scholars who teach good.
   • Explain how scholars, through their knowledge, contribute to the well-being of the natural world and all its inhabitants.
9. Develop an Understanding of Continuous Spiritual Growth:
   • Explore the concept of spiritual growth in phases, as illustrated by the moon’s phases in the analogy.
   • Recognize the importance of continuously seeking knowledge and applying it in daily life for spiritual advancement.
10. Engage in Self-Reflection and Personal Growth:
    • Reflect on Muta’arif ibn Abdullah’s du’a and its implications for personal sincerity and spiritual discipline.
    • Develop strategies for maintaining sincerity and fulfilling commitments made to Allah (subhanahu wa ta’ala).

Class Summary The Path to Knowledge and Spiritual Purification in Islam

Islam emphasizes the importance of knowledge as the foundation for spiritual purification, proper worship, and overall growth. Scholars such as Ibn Al-Jawzi, Imam Al-Bukhari, and Ibn Qudamah have always stressed the need to begin one’s spiritual journey with a deep understanding of the faith. Below, I summarize the key insights from their works, which shed light on the role of knowledge in achieving closeness to Allah (subhanahu wa ta’ala).

Why Knowledge is Essential in Islam

Knowledge (ilm) is the bedrock of the Islamic faith. Without the correct understanding, acts of worship and spiritual practices can become misguided. Imam Ibn Al-Jawzi divided Islamic teachings into four key categories:

1. Ibadat (Devotional Acts) – Acts of worship like prayer and fasting.
2. Adat (Habits and Customs) – Everyday actions that are non-devotional.
3. Muhlikat (Destructive Behaviors) – Actions that harm the soul.
4. Munjiyat (Saviors) – Acts that bring salvation and spiritual benefit.

The Qur’an and Knowledge

The Qur’an clearly distinguishes between those who have knowledge and those who do not. In Surah Az-Zumar, Allah (subhanahu wa ta’ala) asks: “Are those who know equal to those who do not know?” The answer is clear—those with knowledge are elevated. Furthermore, Surah Al-Mujadila states: “Allah will elevate those of you who believe and those who have been given knowledge.” This shows the importance of gaining knowledge to elevate one’s status, both in this world and in the Hereafter.

The Superiority of Scholars Over Worshipers

The Prophet Muhammad (sallallahu alayhi wa sallam) emphasized the superiority of scholars. In a famous hadith, he compared the scholar’s rank to that of the full moon, which outshines the stars (worshipers). The Prophet (sallallahu alayhi wa sallam) said: “The superiority of the scholar over the worshiper is like my superiority over the least of you.”This hadith illustrates how the light of knowledge shines brighter and impacts more than personal devotion alone.

Additionally, scholars are considered the heirs of the Prophets, not through wealth, but through the knowledge they impart. This sacred inheritance of knowledge must be acquired and shared with sincerity (ikhlas), purely for the sake of Allah.

The Struggle for Sincerity

Maintaining sincerity in actions is one of the hardest tasks for a believer. As Sahab ibn Abdullah al-Tustari said: “There is nothing harder on the nufs than ikhlas because it has no portion from it.” True sincerity means doing actions solely for Allah’s pleasure, without seeking recognition or praise from others. The struggle to keep one’s intentions pure is ongoing, but it is what separates acts of worship from simple habits.

The Role of Knowledge in Achieving Spiritual Growth

Spiritual purification, or Tazkiyah, cannot be achieved without knowledge. Acts such as prayer, fasting, and charity must be grounded in a proper understanding of the deen to be valid. Furthermore, the scholar who spreads knowledge is blessed by Allah, the angels, and even the animals on earth and in the sea. Their role is not just to worship, but to educate others, ensuring that their knowledge benefits all of creation.

Conclusion: Knowledge as a Path to Allah

In Islam, knowledge is not just a pursuit but a means to attain closeness to Allah (subhanahu wa ta’ala). The Prophet (sallallahu alayhi wa sallam) reminded us that “Whomever Allah wishes well for, He gives him understanding in the religion.” Therefore, seeking knowledge with pure intentions is a journey that elevates both the individual and those around them. May we all strive to be among those who seek and share beneficial knowledge, earning the pleasure of Allah.

Full Transcript

The following is fully transcribed with edits for ease of reading using both AI and human editing. Please note any errors found in the comments below, inshaAllah.

Introduction to Ibn Al-Jawzi’s Minhaj Al-Qasideen

In this lecture, I will summarize the book of Ibn Al-Jawzi, Minhaj Al-Qasideen, which is the path to Allah (subhanahu wa ta’ala). This book is for those who are on the journey to Allah (azza wa jal). The last thing we discussed was how Ibn Al-Jawzi described his book, dividing it into four categories or subjects.

The first one he called Rub’ Al-Ibadat (the quarter of Ibadat), which means these are the devotional acts. The second is Rub’ Al-Adat (the quarter of Adat), which refers to non-devotional acts, like habits and customs. The third is Rub’ Al-Muhlikat (the quarter of destructive behaviors and actions). And finally, the last one is Rub’ Al-Munjiyat (the quarter of the saviors), which covers the chapters on actions that will save you.

The Significance of Knowledge in Islam Why Knowledge is the Foundation of Spiritual Purification

He begins by discussing Kitab Al-Ilm (the book of knowledge). The subject of knowledge is essential, and we will discuss why exactly it is so important to begin with. Even if you look at the book of Imam Al-Bukhari (rahimahullah), when he started collecting the hadith of Rasulullah (sallallahu alayhi wa sallam), among the early books he also began with Kitab Al-Ilm, the chapter on knowledge.

Why is the chapter on knowledge so important? The theme of the book itself is Tazkiyah, which means the purification of the nufs. The purification of the nufs has to be based on solid knowledge. Otherwise, if you don’t have proper knowledge, what will happen? You will go astray. You will start behaving and acting according to your own personal taste. Unfortunately, many people, without proper knowledge, try to worship but end up going astray. And if you have knowledge that you’re not benefiting from, meaning it’s not translating into action, that’s also harmful.

That’s why Imam Ibn Qudamah (rahimahullah) and others, including Ibn Al-Jawzi and Imam Al-Ghazali (rahimahullah jami’an), always begin with the subject of knowledge. They say if you want to reach the level of Tazkiyah, if you want to have spiritual discipline and elevate yourself in spirituality, it has to start with knowledge. Why? He will speak about this, insha’Allah. We will read from the book of Ibn Al-An’am. Those who have the book, this will be the first chapter on knowledge, starting on page number 15.

The Qur’an and the Value of Knowledge Starting with the Word of Allah

Bismillah walhamdulillah wa salatu wa salam wa rasoolillah. The first foundation is on knowledge, section one, on the excellence of knowledge. Allah, the Most High, said, Say, are those who know equal to those who do not know?

Imam Ibn Qudamah (rahimahullah) begins with the Qur’an, as is the custom of the ulama. Whenever they discuss any chapter or discipline, they begin with the words of Allah (subhanahu wa ta’ala). This is a lesson for you and me. If you ever want to give a khatira (reminder), a talk, or a khutbah (sermon), it’s not about you; it’s about the knowledge you’re using to convey to the people. The proper knowledge comes from the ultimate source for Muslims, the word of Allah (subhanahu wa ta’ala). So, whenever you start anything, make sure to include ayat (verses) from the Qur’an.

Sometimes, you find speakers who speak for hours, or maybe 10 or 15 minutes in a khatira, and it’s beautiful and sweet. But they never incorporate any ayah from the Qur’an. They only talk about their personal experiences, tastes, and sometimes quotes from the ulama and others. But you should begin with the words of Allah (subhanahu wa ta’ala) first and foremost.

The Verses of Knowledge in the Qur’an

Here, Imam Ibn Qudamah (rahimahullah) quoted two ayat. The first one, from Surah Az-Zumar, where Allah (subhanahu wa ta’ala) says, Are they equal, those who know and those who know not? The question is rhetorical; Allah (subhanahu wa ta’ala) isn’t asking you for an answer. He’s asking you to reflect on it, meaning absolutely they are not equal. Allah (subhanahu wa ta’ala) is inviting you to be among those who are knowledgeable. Those who have knowledge, because Allah says they are not equal, those who know and those who do not.

The second ayah is from Surah Al-Mujadila, where Allah (subhanahu wa ta’ala) says, Allah will elevate in ranks and status above others those who are among you who have faith and those who have knowledge. This verse speaks about the reward of those with knowledge. He says, Allah (subhanahu wa ta’ala) will elevate in ranks those who have faith and knowledge. What does that mean? Being a believer, Alhamdulillah, is what Allah commands you to do. But being knowledgeable among believers is a status that is high and above.

This explains what we will discuss later in Jami’ ul-Ulum wal-Hikam, the hadith of Jibreel. When the Prophet (sallallahu alayhi wa sallam) described Islam to Jibreel, he mentioned three things: Islam, Iman, and Ihsan. He asked, What is Islam? What is Iman? What is Ihsan? These are three levels you ascend in knowledge, practice, and spirituality. You become a Muslim by declaring La ilaha illallah, Muhammadun rasulullah. You become a Mu’min through practice, and you reach a high level of ibadah with Ihsan when you attain that spirituality. Here, Allah (subhanahu wa ta’ala) invites each of us to be among those who will be in high ranks simply by acquiring proper knowledge.

The Superiority of Scholars in Islam Ibn Abbas on the Degrees of Scholars

In his commentary on the above-cited verse, Ibn Abbas said, The scholars have degrees over the devotees by 700 levels. The distance between each level and the one next to it requires 500 years of traveling. Allah, the Most High, said, Innama yakhsha Allah min ‘ibadihi al-‘ulama’.

Imam Ibn Qudamah (rahimahullah) quoted Ibn Abbas (radiAllahu anhu) to explain the previous ayah from Surah Al-Mujadila about the ranks of the scholars and people of knowledge. Ibn Abbas (radiAllahu anhu) said, The scholars among the believers are high in ranks, by how many degrees? He said 700 degrees. Between each two degrees is the distance of traveling 500 years. Can you imagine traveling 500 years continuously, non-stop, with no breaks? It would take you far beyond anything we can imagine.

But the question arises: Where did Ibn Abbas get this information from? Is it a hadith? This is what the ulama refer to as an athar. An athar can be a hadith from the Prophet (sallallahu alayhi wa sallam), a report from a Sahabi (radiAllahu anhu), or from the Salaf (early generations of Muslims). Here, we have a statement from a Sahabi, Ibn Abbas. But is it a hadith? When we say it’s a hadith, we mean it’s attributed to the Prophet (sallallahu alayhi wa sallam). However, Ibn Abbas did not attribute this statement to the Prophet (sallallahu alayhi wa sallam).

The Status of a Sahabi’s Statement

There’s a debate among the ulama regarding the status of a Sahabi’s statement. If a Sahabi says something related to the unseen, ‘ilmul ghayb, the assumption is that they most likely got it from the Prophet (sallallahu alayhi wa sallam). Thus, the statement of a Sahabi is given a level of authenticity almost equal to a hadith. Other ulama argue that unless the Sahabi clearly states that they got it from the Prophet (sallallahu alayhi wa sallam), it should not be treated as such.

So, a statement like Ibn Abbas’s, about the levels of the ulama being 700 degrees apart with 500 years of travel between each, is a specific reward. We don’t know from the Prophet (sallallahu alayhi wa sallam) that these ranks are that many or that there is such a distance between them. Could this be the words of Ibn Abbas himself, his interpretation? We know that Ibn Abbas holds a special status because the Prophet (sallallahu alayhi wa sallam) made du’a for him. The Prophet (sallallahu alayhi wa sallam) called him turjiman al-Quran (the true interpreter of the Qur’an) and made du’a: O Allah, give him understanding in the deen and teach him the interpretation of the Qur’an. So, when the ulama cite Ibn Abbas, as long as the narration is authentic, they accept it because he is considered one of those inspired with the meanings of the Qur’an.

However, the main point is that Allah (subhanahu wa ta’ala) will certainly favor the ulama among the believers far beyond what we might expect. This should serve as an incentive for each of us. Being a scholar is an opportunity open to everyone, and scholars exist at different levels. But the important thing is to have the intention to be sincere, to seek knowledge properly, to act upon it, and then to invite others to it. If you don’t do it for this purpose, that knowledge may eventually disappear.

The Conscious Fear of Allah: Khashya vs Khawf

Imam Ibn Qudamah (rahimahullah) continues by mentioning the ayah from Surah Fatir: Innama yakhsha Allah min ‘ibadihi al-‘ulama’. Allah (subhanahu wa ta’ala) says, Only those who have knowledge among His servants truly fear Allah. The word used in the translation is fear, but in Arabic, the word khashya has a different connotation. The word for fear in Arabic is khawf. What does khawf mean? It simply means being afraid, often of what you don’t know. For example, we get scared when we don’t know what’s behind a wall when we hear a noise, because we don’t know what’s going on.

Khashya, on the other hand, is a conscious fear. It means you are aware of what you’re scared of, but it’s not just an absolute fear. There’s an element of awe and love in that fear. That’s khashya. For instance, young children might fear their parents but still love them and seek their approval. That’s more like khashya. But when you’re afraid of a snake or an animal that might harm you, that’s general fear.

So, when Allah (subhanahu wa ta’ala) says innama yakhsha Allah min ‘ibadihi al-‘ulama’, He’s referring to a conscious, knowledgeable fear. This kind of fear is based on understanding Allah’s attributes, His reward, and His punishment. The more you know about Allah (subhanahu wa ta’ala), the more you develop a proper estimate of Him, and the more this fear (khashya) should enter your heart.

The Value of Understanding the Deen The Prophet’s Hadith on the Blessing of Understanding Religion

Muawiyah ibn Abi Sufyan (radiAllahu anhu) narrated that he heard the Messenger of Allah (sallallahu alayhi wa sallam) say: Whomever Allah wishes well for, He gives him understanding in religion. This hadith is found in both Bukhari and Muslim. The Prophet (sallallahu alayhi wa sallam) said, If Allah wishes good for someone, He gives them understanding in the religion.

This hadith is one of those that the ulama say is among the top four hadith that the entire nation, the entire Ummah of Muhammad (sallallahu alayhi wa sallam), revolves around. So, if Allah wishes good for someone, He grants them understanding of the religion.

The Two Types of Allah’s Will

This will of Allah (subhanahu wa ta’ala) is one of two types. It could be the general will of Allah (azza wa jal), meaning He has given people the opportunity to choose whether to be among those who learn or not. You choose to be among the learned, you get the pleasure and reward of this hadith. But if you choose otherwise, it’s still within Allah’s will, but you miss out on this reward.

The second thing to note is that when the Prophet (sallallahu alayhi wa sallam) says mayyurdu lillahi bihi khayra, he’s referring to the ultimate good that people seek in this world and the Hereafter. The Prophet (sallallahu alayhi wa sallam) made it very inclusive. He didn’t specify what kind of good; he left it open. Is it good for the dunya as well? Absolutely. If you study the deen, even if your intention isn’t solely for the dunya, Allah may still bring the dunya to your feet as a result of your knowledge.

The Benefits of Understanding the Deen in This World and the Hereafter

That’s part of the good you receive from understanding the deen of Allah (subhanahu wa ta’ala). Sometimes, understanding the deen gives you peace and tranquility, helping you navigate the difficulties of this life. For example, when others are anxious and fearful, a person with proper knowledge remains calm because they know how to handle life’s challenges. In terms of the Hereafter, Allah will raise these people to high ranks among those who have faith.

So, the Prophet (sallallahu alayhi wa sallam) is saying that if Allah wills good for someone, He grants them understanding of the religion. The word fiqh here, in its literal translation, means understanding things as they are intended. It’s about seeing beyond the surface, understanding the deeper meaning, and applying that understanding in practice. The best type of knowledge that will give you this status is religious knowledge—knowledge of Allah (subhanahu wa ta’ala), the Hereafter, the meaning of this dunya, the Prophet (sallallahu alayhi wa sallam), Jannah and Jahannam, and the Qur’an.

There’s no doubt that non-religious knowledge is valuable too, but here’s the difference: religious knowledge is sought for its essence because it brings you closer to Allah (subhanahu wa ta’ala). Non-religious knowledge doesn’t necessarily bring you closer to Allah unless you have the right intention with it. That’s why we see nations more advanced than us in terms of the dunya—they have technology and a better understanding of science, but they are far from Allah (subhanahu wa ta’ala).

So, that knowledge in itself does not bring them closer to Allah (azza wa jal). But for a believer, if you take that knowledge with good intentions, it will bring you closer to Allah. But religious knowledge, if you have pure intentions, naturally brings you closer to Allah because it teaches you about Allah (azza wa jal), the dunya and the akhira, the Prophet (sallallahu alayhi wa sallam), and Jannah and Jahannam.

The Dangers of Avoiding Religious Knowledge

But then comes the question: What does it mean if Allah does not will good for someone? This hadith implies a dangerous threat: if Allah does not will good for someone, they will never have a proper understanding of the deen. Some people are content with their current level of knowledge, thinking they know enough. They settle for a low level of knowledge, not wanting to upgrade or take it to the next level. They’re satisfied where they are. May Allah forgive them and accept from them, ameen. But that’s the knowledge of the Bedouin—the Bedouin who came to the Prophet (sallallahu alayhi wa sallam) and asked what he needed to know about the deen. The Prophet (sallallahu alayhi wa sallam) gave him the basics, and the Bedouin asked if he needed to do anything more. The Prophet (sallallahu alayhi wa sallam) said no, unless he wanted to add more. The man said, I’m satisfied with that. I’ll take all of this and no more. I won’t take away from it, and I won’t add to it. That is the deen of the Bedouins.

But for students of knowledge, you have to upgrade yourself by pursuing knowledge that will make you among those whom Allah (subhanahu wa ta’ala) wills good for. Some people avoid religious knowledge because they’re afraid it will become evidence against them. They say they’d rather stay ignorant than learn something new because they feel obliged to practice more. What an unbelievable misunderstanding! La hawla wa la quwwata illa billah. They prefer to remain ignorant, thinking it’s better than learning something new. No, I will take my chances. I will learn more because I hope that knowledge will encourage me to do more, to change my heart, to make me softer, and to excite me about practicing even more.

Staying in a state of ignorance is dangerous because you don’t know where it will lead you. Being ignorant at that level is perilous. So, make sure to encourage yourself to do more, insha’Allah. The Prophet (sallallahu alayhi wa sallam) made it very clear: if Allah wills good for anyone, He grants them understanding of the religion.

The Superiority of Scholars Over Worshipers The Hadith on Scholars and Worshipers

Abu Ma’ma (radiAllahu anhu) relates: Two men were mentioned before the Messenger of Allah (sallallahu alayhi wa sallam)—a worshiper and a scholar. The Messenger of Allah (sallallahu alayhi wa sallam) said: The superiority of the scholar over the worshiper is like my superiority over the least of you. Then the Messenger of Allah (sallallahu alayhi wa sallam) said: Indeed, Allah, His angels, the inhabitants of the heavens and the earth, even the ant in its hole, even the fish, pray for the ones who teach good to people.

This is one of the most beautiful hadith that the ulama often bring up when discussing knowledge. The Prophet (sallallahu alayhi wa sallam) spoke about two people—a abid (devotee) and a scholar. A abid is someone who has a very soft heart, always crying, with their mind always on the akhira. They are always engaged in ibadah, fasting, praying tahajjud, reading the Qur’an, and doing adhkar—always focused on the akhira. And then there’s the alim (scholar), whose knowledge benefits not just themselves but everyone. They learn to spread the deen of Allah (subhanahu wa ta’ala) because they know it’s their duty to educate others about what Allah revealed.

The Prophet (sallallahu alayhi wa sallam) made a comparison: The superiority of the alim over the abid is like my superiority over the least of you. This is a very important statement from the Prophet (sallallahu alayhi wa sallam). He said the status of the alim in terms of preference and virtue is equal to the Prophet (sallallahu alayhi wa sallam) over the sahaba (radiAllahu anhum). There’s no comparison between the Prophet (sallallahu alayhi wa sallam) and the sahaba. Now imagine the Prophet (sallallahu alayhi wa sallam) saying the status of the alim in your time is like my status over the sahaba.

That’s a very important status. But it’s not by virtue of knowing it that you want to pursue it. No, Allah (subhanahu wa ta’ala) grants that status as a result of you pursuing knowledge with the proper intention. You become an alim by the blessing of Allah (subhanahu wa ta’ala), who will elevate your status in this world and the Hereafter, just as He elevated the status of the Prophet (sallallahu alayhi wa sallam) over the sahaba.

Then the Prophet (sallallahu alayhi wa sallam) explained: Indeed, Allah, the angels, the inhabitants of the heavens and the earth, even the ant in its hole, even the fish, pray for the ones who teach good to people.

Why Animals and Creation Pray for the Scholars

Why do you think the animals, whether on land or in the sea, pray for the knowledgeable person? Because you, as a scholar, will not harm them. You have the taqwa of Allah (subhanahu wa ta’ala), which prevents you from hurting animals. And what do you do? You educate people. You teach them not to harm these animals.

In a society based on greed, where there’s no fear of Allah (subhanahu wa ta’ala), there’s no limit to hunting, overconsumption, and killing animals for no reason. Poaching in some countries, where animals are killed for their skin, bones, or horns, leads to waste and extinction. All of this happens because these people don’t have the knowledge from the ulama that teaches them this is wrong.

The Prophet (sallallahu alayhi wa sallam) said that when the animals see an alim, they make du’a for that alim. Don’t we all need that du’a? We need du’a from anyone and anything that can make du’a for us. By His mercy, Allah (subhanahu wa ta’ala) allows all these animals to make du’a for the alim, enabling them to pray for you. Even the animals, as you walk by, and you teach people in the park not to harm or step on them, will make du’a for you.

Among the ulama, Allah (subhanahu wa ta’ala) and His angels bless and make du’a for those who seek forgiveness for you. What a great virtue!

The Scholars as Heirs of the Prophets

In another hadith, the Prophet (sallallahu alayhi wa sallam) said: The superiority of the scholar over the worshiper is like the superiority of the full moon over the rest of the planets. The scholars are the heirs of the Prophets. The Prophets do not leave behind wealth or inheritance, but rather they leave behind knowledge. Whoever acquires this knowledge acquires abundant good fortune.

This hadith is very important, and I want to explain it clearly because it touches on spirituality and etiquettes with the ulama. The Prophet (sallallahu alayhi wa sallam) compared the alim to the abid by saying the scholar’s superiority is like that of the full moon at night over the other planets. The term “planets” actually refers to stars.

Now, why did the Prophet (sallallahu alayhi wa sallam) compare the alim to the abid by using the moon and not the sun? We know the moon in itself is a dark object. Where does the moon get its light from? It’s a reflection. It’s a reflection of the sun. Those stars that you see around, what are they? Burning objects, like the sun.

Even though the stars have energy for themselves, like the sun, when the moon is full, it overshadows everything, covering all the fancy, energetic stars. The ulama say that knowledge is a reflection. What makes the moon beautiful is the reflection from the sun. As an individual, you are just like anyone else. What makes you different is the reflection of knowledge on you. If that knowledge doesn’t reflect in your actions and behavior, there’s no meaning to it. So, it’s very important for us when we learn to apply it as much as we can so the reflection of knowledge can be seen and recognized. The virtue of that reflection of knowledge will overcast everything behind it.

Knowledge as a Reflection

The second point is that the virtue of the alim is not in his essence as a human being. It’s in the fact that he has knowledge that he can share with others. In some mystical movements in Islam, like the Sufi order, they give certain individuals virtues beyond what they should have, with excessive love and practice with them. The belief is that these individuals are virtuous for who they are, not for being an alim.

But as Ahl al-Sunnah wal-Jama’a, according to the Prophet (sallallahu alayhi wa sallam), an alim is not virtuous because of who he is, but because of what he is—being an alim and a scholar. So, do not exaggerate your love or actions towards them. Unfortunately, some people go beyond proper respect, seeking physical blessings from individuals. This is only for the Prophet (sallallahu alayhi wa sallam). It’s okay to respect your ulama, for example, by carrying their books, opening the door for them, or bringing them water. But don’t go beyond that to the point of humiliation, thinking they have powers that can benefit you beyond their knowledge. This is not supposed to happen.

The Prophet (sallallahu alayhi wa sallam) is teaching us that the moon is dark in itself but is virtuous because of the knowledge that reflects on it. The third point is that the moon grows in phases. The moon is not always full, and this is exactly the status of ulama. Some ulama shine a little, others shine a lot, and some are like the full moon.

As you grow in knowledge, you also grow in phases. The more knowledge you acquire, the more it reflects on you and others. If you want to be among the high-ranking ulama, you have to learn and practice what you learn. It gets harder and harder to always remember and practice what you learn, but that’s what makes you different and distinguished among people.

Conclusion: The Scholars as the Heirs of the Prophets

May Allah (subhanahu wa ta’ala) make us among those ulama, ameen. Finally, the Prophet (sallallahu alayhi wa sallam) said that the ulama are the heirs of the Prophets. What did they inherit from the Prophets? He said they did not inherit dinar or dirham (gold or silver), but they inherited knowledge. Whoever takes that inheritance has taken a great deal of good.

So, what do we take from the ulama? We take knowledge from them. We take their jobs. What was the job of the Prophets? Da’wah (calling to Islam). So, you have to do that as well. We also inherit from the anbiya the trials, difficulties, and hardships. The Prophet (sallallahu alayhi wa sallam) said in a hadith: The most severely tested people are the Prophets, then those who are closest to them, and so on. The more you go into the field of knowledge, the more likely you will be tested. You inherited that by taking yourself on the path of the anbiya. May Allah (subhanahu wa ta’ala) make it easy for all of us, ameen.

 

Q&A Q&A for Active Recall

1. What is Tazkiyah and why is it important in Islam?
   • Tazkiyah refers to the purification of the nufs (self/soul). It is important because it is the process of spiritual purification and discipline, which leads to higher levels of spirituality and closeness to Allah (subhanahu wa ta’ala). Proper knowledge is essential for Tazkiyah to ensure that worship and actions are performed correctly and sincerely.
2. Why do scholars like Ibn Al-Jawzi and Imam Al-Bukhari begin their works with the subject of knowledge?
   • They begin with the subject of knowledge because knowledge is the foundation for all other aspects of the faith. Without proper knowledge, individuals can easily go astray in their worship and practices. Knowledge helps differentiate between acts of worship and ordinary actions, ensuring that one’s intentions and actions align with Islamic teachings.
3. According to the lecture, how does the Qur’an distinguish between those who have knowledge and those who do not?
   • The Qur’an states that those who have knowledge are not equal to those who do not. Knowledgeable individuals are elevated in ranks by Allah (subhanahu wa ta’ala) and are regarded as having a higher status both in this life and the Hereafter.
4. What is the significance of the hadith that mentions “actions are judged by intentions”?
   • This hadith underscores the importance of intentions in determining the validity and reward of an action. Whether an action is considered an act of worship or simply a routine activity depends on the intention behind it. This principle applies to all aspects of life, making it a foundational concept in Islamic teachings.
5. How does the Prophet Muhammad (sallallahu alayhi wa sallam) describe the superiority of scholars over worshipers?
   • The Prophet Muhammad (sallallahu alayhi wa sallam) described the superiority of scholars over worshipers by comparing it to his own superiority over the least of his companions. This analogy highlights the immense value of knowledge and its role in guiding and benefiting the entire community.
6. What challenges are associated with maintaining sincerity (ikhlas) in one’s actions?
   • Maintaining sincerity is challenging because the nufs naturally desires recognition and reward. Ikhlas requires doing actions solely for the sake of Allah, without seeking worldly benefits or praise. This struggle is ongoing, as ariyah (showing off) can manifest in different forms, making it difficult to keep intentions pure.
7. Why is knowledge considered the inheritance of the Prophets, and what does this mean for those who acquire it?
   • Knowledge is considered the inheritance of the Prophets because they did not leave behind material wealth, but rather the knowledge of the deen (religion). Those who acquire this knowledge are seen as inheriting a great deal of good, taking on the responsibility of spreading and preserving the teachings of Islam.
8. What is the significance of the moon and stars analogy in the context of scholars and worshipers?
   • The moon and stars analogy illustrates that just as the moon reflects the light of the sun and overshadows the stars, scholars reflect the light of knowledge and overshadow ordinary worshipers. The analogy emphasizes that knowledge is a reflection that enhances the value of an individual, just as the moon’s light enhances its beauty.
9. How do animals and the natural world relate to the virtues of scholars according to the hadith?
   • The hadith mentions that even the animals, the inhabitants of the heavens and earth, pray for the scholar who teaches good to people. This is because scholars, through their knowledge and taqwa (consciousness of Allah), refrain from harming the natural world and educate others to do the same, which brings about blessings and prayers from all of creation.
10. What did Muta’arif ibn Abdullah’s du’a signify about the struggle with sincerity?
    • Muta’arif ibn Abdullah’s du’a reflects the struggle with maintaining sincerity. It shows the difficulty in consistently fulfilling promises made to Allah and the challenge of keeping intentions pure, as the nufs often mixes worldly desires with what should be sincere acts of worship.

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The move has been described as ‘chilling’ by activists and rights groups as arrests mount over dress code breaches

The Iranian state has said that it plans to open a treatment clinic for women who defy the mandatory hijab laws that require women to cover their heads in public.

The opening of a “hijab removal treatment clinic” was announced by Mehri Talebi Darestani, the head of the Women and Family Department of the Tehran Headquarters for the Promotion of Virtue and Prevention of Vice. She said the clinic will offer “scientific and psychological treatment for hijab removal”.

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There’s something murky about the “model” jail.

He buried his own six children. Three of them died in infancy and three others in young adulthood. His only surviving child – daughter Fatima – died six months after him. Prophet Muhammad was no stranger to death. His father died before he was born. His mother died when he was six years old, leaving him as an orphan. His beloved grandfather Abdulmuttalib died shortly while he was in his care. His beloved wife Khadija and his uncle Abu Talib – who was his sole protector against Meccan persecution – both died in the same year. Scholars speculate that Khadija died early probably due to malnourishment from the three-year boycott that left the early Muslim community to starvation. This time of anguish and sadness has been known in Islamic history as the “Year of Sorrow.” The Prophet’s dear uncle Hamza was not only killed during war but his body was also shamefully mutilated. Many of his friends and companions were tortured in front of his eyes. A grieving Prophet already, the Prophet Muhammad had to also witness the abhorrent pre-Islamic practice of female infanticide which the Qur’an ultimately prohibited. Mortality rates were high in the pre-modern harsh desert environment of the 7th century. 

Death was all too common to our Prophet Muhammad . Grief was a constant in his life. As an adult man, he often returned to his mother’s grave to honor and remember her. His Companions saw him weeping and were moved to tears. For Muslims then and now, Prophet Muhammad continues to be a source of light, guidance, and comfort in the midst of their own sadness and grief. 

My son died in infancy. My three-year-old daughter Meryem was tragically killed by a truck. I will never get over it, but I am slowly learning to integrate this tragedy into my life. As a grieving Muslim mother, I look up to Prophet Muhammad in my constant sorrow and heartache. I turn to narrations describing his anguish. One particular account of the impending death of his two-year-old son Ibrahim as relayed in Muhammad Husayn Haykal’s The Life of Muhammad, moved me to tears:

The Prophet was so shocked at the news that he felt his knees could no longer carry him, and asked Abd al Rahman ibn Awf to give him his hand to lean upon. He proceeded immediately to the orchard and arrived in time to bid farewell to the infant dying in his mother’s lap. Prophet Muhammad took the child and laid him in his own lap while shaking his hand. His heart was torn apart by the new tragedy, and his face mirrored his inner pain. Choking with sorrow, he said to his son, “O Ibrahim, against the judgment of God, we cannot avail you a thing,” and then fell silent. Tears flowed from his eyes. The child lapsed gradually, and his mother and aunt watched and cried incessantly, and the Prophet never ordered them to stop. As Ibrahim surrendered to death, Prophet Muhammad’s hope which had consoled him for a brief while completely crumbled. With tears in his eyes he talked once more to the dead child: “O Ibrahim, were the truth not certain that the last of us will join the first, we would have mourned you even more than we do now.” A moment later he said: “The eyes are shedding tears and the heart is saddened, but we do not say anything except that which pleases our Lord. Indeed, O Ibrahim, we are saddened by your departure from us.” 

Reading these and many more eyewitness accounts from the Prophet’s life, comforted me as a mother in so many ways. These were public documents accessible to all at all times. They demonstrated that grief was a public affair. It was a human and universal feeling. Grief was not a medical condition to be treated or singled out. As a human being, as a man, as a parent, as a person of utmost love and conviction to God – Prophet Muhammad gave himself permission to feel his sadness, shed tears in public, and express his sorrow. On one occasion, one of his Companions was puzzled when seeing the Prophet of God cry, to which he responded that shedding tears is an expression of God’s Mercy. A tender and soft heart is a blessing from God. His understanding of sacred manhood and strong masculinity includes the courage to be vulnerable. Real men can cry. People of strong faith can shed tears.

Prophetic teachings continue to sustain bereaved Muslim parents [PC: unsplash]

The Prophet Muhammad allowed himself to be fully human and whole by holding space for all emotions. There is no anger, no wailing, no doubt, no questioning. I see in him ultimate surrender, trust, acceptance, contentment, and peace with God’s Decree. These are attitudes Muslims strive for – to be at peace with oneself and life’s circumstances that are beyond human control. Despite the agony of witnessing his six children die, his integrity and certainty in the afterlife remained unshaken.

Muslims affirm that the Prophet witnessed the heavenly realm during the holy Night Journey (mi’raj). He saw Prophet Abraham surrounded by deceased young children playing in the gardens of Paradise. He came back to deliver the good news of hope and a future yet to come. Our children are alive. They are safe. They are rejoicing over their return to their celestial home. We will join and reunite with them. 

Death is a transition – not the end. In the words of Muslim theologian Bediüzzaman Said Nursi: 

Death is not destruction, or nothingness, or annihilation; it is not cessation or extinction; it is not eternal separation, or non-existence, or a chance event; it is not authorless obliteration. Rather, it is to be discharged by the Author who is All-Wise and All-Compassionate; it is a change of abode. It is to be despatched to eternal bliss, to your true home. 

These are the Prophetic teachings that continue to sustain bereaved Muslim parents like me in their agony. They are the reason why Muslim grandfather, Khaled Nabhan, whose grandchildren were murdered in Gaza can still find joy and be a beacon of light for others. Similarly, Muslim father, Dr. Abdul Munim Jitmoud, drew on Prophetic inspiration in being able to not only forgive, but also embrace his son’s killer. It is through Muslims like these from whom we receive a glimpse of the beauty and spiritual impact of Prophetic character and wisdom. 

By worldly standards, Prophet Muhammad lived the most miserable life. He was poor, orphaned, and faced ridicule and persecution by his own people. He endured starvation, exile, conflict, and experienced death. Yet, he is known to Muslims as the Most Beloved of God (habibullah). His moral and spiritual legacy endures. Prophet Muhammad’s example is a meaning-making map to navigate life and death. In the words of the late Imam and Muslim chaplain Sohaib Sultan, the Prophet not only showed his followers the art of living, but also the art of dying with grace and dignity. 

[This article was first published here, and has been reposted with the author’s permission]

 

Related:

– My Dearest Fetus: Enduring Unimaginable Loss

– When Children Die: On Tragedy, and What is Reported about the Death of Believing Children

The post The Grieving Prophet: How This Muslim Mother Finds Comfort In The Messenger’s Sorrow appeared first on MuslimMatters.org.

Home school provided a short window of learning, joy and hope for children who have gone without education since last October.

 

The following is fully transcribed with edits for ease of reading using both AI and human editing. Please note any errors found in the comments below, inshaAllah

Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~20-25 minutes.

Learning Objectives

• Understand the background and purpose of “Mukhtasar Minhaaj al-Qasideen” by Ibn Qudamah.
• Identify the key differences between Ibn al-Jawzi’s and Ibn Qudamah’s approaches to the book.
• Recognize the significance of correct translation and interpretation in religious texts.
• Comprehend the concepts of tazkiyah and the importance of purification of the heart in Islamic teachings.
• Analyze the reasons behind the rejection of certain mystical practices in Islam.
• Memorize key ahadith and understand their relevance in Islamic jurisprudence and spirituality.
• Appreciate the importance of concise, comprehensive speech in Islamic scholarship.

Class Summary

In this session, the book “Mukhtasar Minhaaj al-Qasideen” by Ibn Qudamah is explored, covering its origins, structure, and purpose. This book is a summary of Ibn al-Jawzi’s “Minhaaj al-Qasideen,” which itself is an abridgment of Imam Al-Ghazali’s “Ihyaa Uloom al-Din.” Understanding the context and background of these works is crucial to fully appreciating their content.

Introduction and Purpose of the Book

Ibn Qudamah came across Ibn al-Jawzi’s book and found it highly beneficial and magnificent. The original text was too elaborate and contained many detailed jurisprudential issues (furooh) that were not central to the book’s main theme of spiritual purification (tazkiyah). Therefore, Ibn Qudamah decided to summarize it, aiming to preserve the book’s essence while making it more accessible and focused on spiritual guidance.

Honesty and Integrity in Summarization

Commitment to honesty and integrity in summarizing the book is emphasized. While some chapters are rearranged and different terminologies used to make the text easier to understand, the original messages or intentions of Ibn al-Jawzi’s work are not altered.

Ibn Al-Jawzi’s Contribution

Ibn al-Jawzi’s preface to “Minhaaj al-Qasideen” is included to give readers an understanding of his intentions. Addressing the reader as a sincere seeker of knowledge (al-mureed), Ibn al-Jawzi highlights the importance of avoiding distractions and focusing on purifying the heart and soul. He criticizes the popular book “Ihyaa Uloom al-Din” by Imam Al-Ghazali, pointing out that it contains fabricated hadiths and fanciful statements that lack value in traditional Islamic teachings.

Criticism of Certain Sufi Practices

Ibn al-Jawzi further critiques some extreme practices within the mystical movement in Islam, or Sufism. While the focus on tazkiyah (purification of the soul) is commendable, some practitioners go to extremes. These include:

• Annihilation of the Nafs: Concepts such as al-fanaa and al-baqaa, which suggest reaching a level of spirituality where one’s essence merges with God, are considered excessive and not in line with mainstream Islamic teachings.
• Starvation and Asceticism: Practices like extreme asceticism, including starvation and abandoning one’s family and hometown to wander aimlessly in search of spiritual truth, are criticized for deviating from the balanced approach of the Sunnah.

Ibn al-Jawzi warns against these extreme practices and emphasizes the importance of adhering to the Quran and Sunnah.

The Concept of Jawami’ al-Kalam

The concept of jawami’ al-kalam – concise, comprehensive speech – is a characteristic of the Prophet Muhammad’s (sallallaahu alayhi wa sallam) teachings. This principle allows profound meanings to be conveyed in few words, as exemplified by many Quranic verses and hadiths. Examples of such concise and comprehensive speech from both the Quran and Hadith are provided, highlighting the importance of understanding and internalizing these teachings.

Introduction to Imam Ibn Rajab’s Book

Another book by Imam Ibn Rajab, which compiles wisdom from the Quran and the Prophet’s sayings, is introduced. This book aims to enhance the understanding of Islamic principles and character development. The study and memorization of key ahadith from this book, starting with Hadith Umar bin Khattab on intentions, are planned to deepen the connection with these timeless teachings.

Conclusion

The journey through these profound texts is not just an academic exercise but a transformative experience. By embodying the true essence of knowledge in both theory and practice, the goal is to enrich lives and the lives of those around us. Future sessions will delve further into the wisdom of Imam Ibn Rajab and continue the journey of memorizing and understanding the hadith, aiming to become better individuals and more devoted servants of Allah.

Full Transcription

Today, inshallah ta’ala, is our second session in the book “Mukhtasar Minhaaj al-Qasideen” by Ibn Qudamah, rahmatullahi ta’ala alayhi. Inshallah azawajal, we’re still going through the introduction, where he explains the story of the book itself, how it came about, and how he came across the book of Ibn al-Jawzi, rahmatullahi ta’ala alayhi. It is very important for us to understand the story behind the book itself.

Understanding the Book’s Background

When we start studying the topic, we should know exactly where it is coming from, inshallah ta’ala. So, we’re going to read from there, bismillah. As we go through the book, we will be reading word for word.

We will read the text itself, inshallah azawajal, from the words of Ibn Qudamah, rahmatullahi ta’ala alayhi. The author said, “One time, I came across the book Minhaj al-Qasideen by Sheikh al-Imam al-Alim al-Awhad, Jamaluddin al-Jawzi, rahmatullah. I saw that it was one of the most magnificent and beneficial books containing many benefits.

Commentary on the Translation

I came across it at a certain location and desired to obtain it and read through it.” Here are a few things I want to mention about the translation. Sometimes there is some misinterpretation in the understanding of the text itself.

So, I am going to fix it as we go through, bismillah azawajal. Make note of these mistakes in the translation. Hopefully, we can send them to the translator at some point to fix them, bismillah azawajal.

Explanation of the Original Text

The author, rahmatullahi ta’ala alaihi, begins by saying, فَإِنِّي كُنتُ وَقَفْتُ مَرَّةً عَلَى كِتَابِ مِنْهَاجَ الْقَاصِدِينَ, “Once, I came across the book Minhaj al-Qasideen by the Imam, rahmatullahi alaihi, Ibn al-Jawzi.” We spoke about who Ibn al-Jawzi was. He summarized the book of al-Ghazali, rahmatullahi alaihi, Ihya Uloom al-Din.”

He says, قَالْ فَرَأَيْتُ مِنْ أَجَلِ الْكُتُبِ وَأَنْفَعِهَا, “I found this book to be some magnificent and beneficial book. There is no doubt about it.” وَأَكْثَرَهَا فَوَائِدًا, “It contains so many benefits.”

Misinterpretation in Translation

فَحَصَلَ عِنْدِي مِمَوْقَعٍ, “The translation over here is unfortunate. It says, ‘And I came across it at a certain location.’ The translation of the word فَحَصَلَ عِنْدِي مِمَوْقَعٍ, actually, means it fell in a place in my heart.”

That’s what it means. فَحَصَلَ عِنْدِي مِمَوْقَعٍ, “It fell in my heart in a very soft spot. I fell in love with this book.”

That’s what he means by that. So he says, “I fell in love with that book, and eventually, I got attached to it, and that’s why I wanted to explain it to you.”

Second Contemplation of the Book

When I contemplated on it for a second time, I found more than what I had thought was in it. However, I found that the book was not simple, and thus I wanted to comment on it in this مختصر.

Another mistranslation here. I need to explain as well.

The author, رحمه الله تعالى, says, فَحَصَلَ عِنْدِي مِمَوْقَعٍ, “It fell in that spot in my heart. I got attached to this book.”

فَرَغِبْتُ فِي تَحْصِيلِهِ وَمُطَالَعَتِهِ, “I pursued teaching, studying it, and learning it.”

فَلَمَّا تَأَمَّلْتُهُ ثَانِيَةً, “When I got a chance to look into it again, for the purpose of studying it,” قَالَ فَوَجَدْتُهُ فَوْقَ مَا كَانَ فِي نَفْسِي, “It was even better than what I expected in the first place. Sometimes you see the cover and hear about a book, and you look into some of the chapters, you feel that this is a good book. As you go through the book, you realize it’s not just a good book. It’s magnificent.”

He says, لَكِن رَأَيْتُهُ كِتَابًا مَبْسُوطًا, “The translation says here, ‘and I found this to be a simple book.’ The word مَبْسُوطًا is not actually simple. It means spread out, which means I found this to be a very elaborate, long book.”

Decision to Summarize

He says, “I then decided to summarize the book for you. It is not about being simple, as it says here in the translation, ‘so that I found that the book was simple.’ No, actually, I found the book to be expansive. The book is spread out, and it is a lengthy discussion, very elaborate. And that’s why I decided to make it مختصر.”

Maintaining the Book’s Essence

Which will contain most of its intense, important aspects and benefits, whether it be clear issues mentioned in the beginning related to فروع, as these are the famous matters in the books of fiqh and known among the people, as the intent of the book is not to deal with these matters. The author says, رحمه الله تعالى, that he will keep the essence of the book itself. Most of the chapters that the author intended to keep, he will keep them.

He will make sure that the essence of the book remains there. However, he said that, unfortunately, some of the books have a lot of مسائل الفروع. The word فروع in Arabic means from the word فرع, and الفرع is a technical term for what the ulema call الفقه. For example, when you talk about الوضوء being wajib, for example, الوضوء is considered شرط لصحة الصلاة. It is an obligatory aspect of salah, a condition for the acceptance of salah. That’s considered فرع, which is some of the aspects of fiqh. He says, “The book was not meant for these things. The book was meant for something else, and that is for تزكية, basically, for the purification of the heart, the purification of the نفس.”

He said, “Therefore, I found this to be irrelevant to what the theme of the book is going to be, and I decided to take out most of these مسائل الفروع, because you can find them in other books of fiqh. If anyone wants to learn about طهارة, صلاة, and other أحكام الفروع, you can find them in books of fiqh. Here, I want to focus on the purification of the heart.”

Rearrangement and Terminology

“I do not adhere to preserving the arrangement of the book and its specific terminologies. Rather, I mention some of them in a way and meaning, so it to be brief.”

What does that mean to us today, جماعة? What do you call this from the author, رحمه الله تعالى? Thematic? What else? In terms of professionalism, what do you call that? It is basically like honesty. He is telling you, “Look, I know this is not my book, so I’m not trying to steal it. It’s not plagiarism.”

He knows it’s not his book. He is just telling you, “This is not my book. That’s the book of Ibn al-Jawzi, رحمه الله تعالى. My job is to summarize the book. I am going to keep the essence of the book. However, I’m not going to maintain the order of the chapters as the author originally maintained them. I am going to switch certain orders, so don’t think that I’m going to mess it up with the author’s material.” He said, “Also, I changed some alfaz. I used different words. Obviously, in every generation, we’re going to see the words of Ibn al-Jawzi in comparison to Ibn al-Qudamah, رحمه الله تعالى. Ibn al-Jawzi, because he was about a few decades before Ibn al-Qudamah, his language was more classical, very sophisticated. Ibn al-Qudamah made it very easy for the public. That’s why I used different terminologies for people to understand the language.”

Prayer for Acceptance

“I may have mentioned a hadith or something else which was relevant to it, and Allah knows best. I ask Allah, the Most Kind, to bring benefit from reading, listening, and looking at it, and to make it sincerely for Allah’s sake, and to seal it with good for us, and to grant us success to whatever statements and actions please Him. May Allah overlook our shortcomings and negligence, and He is sufficient for us and the best trustee of affairs.”

Subhanallah. This is one of the beautiful things about ulama. Whenever they write about their books, they eventually make sure that you understand that it is just a human effort. All they are asking for is that Allah subhanahu wa ta’ala puts barakah in it. Nowadays, whenever you read some of the books written in this culture in our time, the author brags about his authorship, talks about how their book is magnificent, and how there’s no book like it. They brag so much about their topics. Here, the ulama still put such a gold mine in this book, subhanallah, but they humble themselves and make du’a to Allah subhanahu wa ta’ala to accept it from them and make it easy on them.

Missing Page from the Translation

One thing about that translation is that it goes straight into the chapter on knowledge. However, the Arabic text has an entire page that is missing from the translation. I will have to go through it because you don’t have it in the English translation.

I will translate that for you, inshallah. I find it important because Ibn Qudamah, before he begins with his own material in the book itself, wanted, just like he spoke about what he did in his book, to also bring Ibn al-Jawzi, the original author of Minhaaj al-Qasidin, to explain to us what he intended to put in his book. So, he’s telling us, “Look, this is what I did in my مختصر, but hear from Ibn al-Jawzi, the original author of Minhaj al-Qasidin, what he did in his book as well.”

Ibn Al-Jawzi’s Contribution

So, here’s what we hear from Imam Ibn al-Jawzi, rahimahullah wa ta’ala. Ibn Qudamah says, qala al-musannif, the author, Ibn al-Jawzi, rahimahullah, said, ba’da faraghi min hadhihil khutbah, “After giving the same introduction, which is the etiquette of the ulama, whenever they start something, they always start with the name of Allah, salawat upon the Prophet, and then they proceed with the topic.” qala amma ba’d, “Proceeding, Before we start, words of Ibn al-Jawzi, I want to remind you, Ibn al-Jawzi, if you remember, we talked about him last week, we said that he was one of the most eloquent speakers in terms of wa’ad.”

When we say wa’ad, wa’ad means admonitions, reminders, heart softeners. That was his expertise. When he speaks, thousands of people would listen to him.

People would pursue him from around the globe, in that time at least, to come and listen to Ibn al-Jawzi, rahimahullah, because his way was so effective that it penetrates the heart immediately. That’s why people wanted to come and listen and learn from him. As we’re going to read from the Arabic text, for those who understand Arabic, you’re going to see that the language is at a higher level of sophistication in terms of the choice of words.

Address to the Mentee

He said, “I’ve seen you,” he’s speaking to you right now, “I have seen you, al-mureed, the one who is intending to be on the journey to Allah subhanahu wa ta’ala.” Like the mentee, basically. “I’ve seen you, oh mentee, the truthful mentee.”

The one who made the intention, made it serious, like you’re serious and you’re determined to be on this path. You made yourself free from any of these extravagances of this dunya. Like you basically kept yourself free from all these distractions of this dunya.

And you made it your intention to dedicate your time for the hereafter. علما منك أن مخالطة الخلق توجب التخليط, “Because you know that when you intermingle with people, you’re going to mix up everything, dunya with akhira.”

It’s very concerning to you. Living this life is very concerning to you. وهمال المحاسبة للنفس أصل التفريط, “And if you ignore putting yourself to the account, this is the biggest negligence.”

Life, your age, your time, if you don’t pay attention to it, it will just pass away so quickly from you. Like you will lose it. You’re going to immediately lose it. By the way, if you can move those kids in the back, we’d appreciate that.

Jazakumullah khair. If you don’t catch up with that time, that time is going to slip away from your hand. And the stages of, like he said, your breath, like when you inhale and exhale, what does that mean? He says it brings you closer to the station of what? Of certainty, which is death.

Breathing brings you closer and closer to the Akhirah. As you can see, the way he uses these words and expressions, the metaphors he uses here in his words, Ibn Al-Jawzi was magnificent in that regard.

Choosing the Right Book for Seclusion

I started looking around to find which of the most beautiful companionships of books, amongst books, will be the best for your seclusion. Like when you want to spend some time alone, which is the best companion book you should have in your hand? So I said, I was looking for you. I’m searching for you.

And you start listening to it, meaning when you read it, when you go silent. When you go silent and start reading, it starts speaking to you. Do you want someone to be with you alone? When you go quiet, it’ll speak to you.

That’s what he means by this book. I found that you prefer, among all the books, the book of Ihyaa Uloom Al-Din, which is by Imam Al-Ghazali, rahimahullahu ta’ala, the original of the abridged version that Imam Ibn Al-Jawzi put on it. He said, “I found that you guys prefer to go after the book of Ihyaa Uloom Al-Din.”

وَتَزْعُمُونَ فِي رَادَهُ فِي جِنْسِهِ, “And you claim it is unique in its kind.”

وَنَفَسَتُهُ فِي نَفْسِهِ, “And it is very, very special.”

He said, “I want to remind you that in the book of Ihyaa, there are Aafat, like big mistakes, big errors, big faults.” No one recognizes them except for the scholars. The ulama pay attention to it; they can tell you about them. وَأَقَلُّهَا, “The least, الْأَحَدِيثُ الْبَاطِلَةُ الْمَوْضُوعَةُ وَالْمَوْقُوفَةُ, Some of the Ahadith are considered Batila, which means they’re not even Hadith to begin with. Some are Mawdu, They’re supposed to be words, statements of the Sahaba. Maybe the ulama after the Sahaba.”

Errors in the Book of Ihyaa

But Ibn Al-Ghazali, rahimahullah, mixed them up together and put a Hadith that is not Hadith and is otherwise. He said, “There are a lot of errors and mistakes.” وَالْإِغْتِرَارُ بِلَفْظٍ مَصْنُوعٍ, “And he quotes a lot of fancy statements, fancy phrases that don’t have value in our tradition. That’s what he means.”

This is Ibn Al-Jawzi, rahimahullah, definition or assessment of Kitab Al-Ihya. That doesn’t mean Ibn Al-Ghazali, rahimahullah, loses value for what he has done. He’s left an amazing legacy in Usul, in Fiqh, even in matters of Saluk.

But he has his own understanding of Al-Wu’adh. We come to soften the heart. It’s okay if we use some popular statements, popular phrases, as long as they’re not very harmful and so on.

It’s okay to bring them out to the public. But Ibn Al-Jawzi, rahimahullah, had a whole different story. No, no, no.

You cannot use any of these Batilat, any of these false statements or tales. Make sure that everything is authentic. How do you want me? How do you expect me to allow you? How do you expect me to accept for you? That you go, you spend your day and your night in Ibadah, like taking this book and studying your deen from that book, when you’re not going to find an ayah or hadith in it that is true. How do you expect me to allow you to do that without connecting to the Quran and the Sunnah of the Prophet, sallallaahu alayhi wa sallam? How do you want me to accept for you to listen to words Ibn Al-Jawzi said from al-Mutasawwifah, al-Mutasawwifah which is basically the mystical movement in Islam, in which there is so much focus on tazkiyah, meaning the purification of the nafs and so forth, but some of them went extreme. There is ghuloo in this matter. Some of them go so far that they speak too much about al-fanaa wa al-baqaa, these are terminologies used in tasawwuf, specifically in high ranking of ghuloo sometimes, that means the annihilation of the nafs into the essence of God, like you reach that level of spirituality that you and your God are almost one to that level, audhubillah.

Extreme Practices in Mysticism

So he’s basically saying, “I’m not going to accept that for you.” Sometimes they ask you to go hungry and go starving as an act of exercise of asceticism. They ask you to leave your family, leave your hometown, and travel around the world aimlessly in the name of finding the truth about God. That was a practice people used to do back then. Some of them say, “I’m going to go through the desert and depend on Allah azza wa jal for my rizq.”

They say, “This is the level of trust in Allah azza wa jal. Just throw yourself in the desert and you will be fine.” He says, “I’m not going to accept that for you. That’s not the Sunnah of the Prophet sallallaahu alaihi wa sallam. Those are kalam of them, tasawwifah, and I’m not going to accept that to be yours.”

Referring to Talbis Iblis

He says, “And many other things that I’ve exposed to you in my other book, Talbis Iblis.” How many of you have heard of the book Talbis Iblis? That’s the Arabic title for it. Okay, Talbis Iblis is one of the books of Ibn al-Jawzi rahimahu wa ta’ala, in which he exposes all these deviations in the mystical path of Islam.

Any of these people who join some Sufi tariqahs and paths. Some of them, alhamdulillah, are on the Sunnah in terms of looking for the purification of the nafs and the soul and focusing on the ibadah and ta’a according to the Sunnah of the Prophet sallallaahu alaihi wa sallam, but they put themselves on a path of asceticism and minimalism in this dunya. Others go to extremes, audhubillah, that sometimes take them far away from Islam.

Deception of the Shaitaan

He says, “I explain all Talbis Iblis, the deception of the Shaitaan on the people of ibadah in my book Talbis Iblis. It’s a very beautiful book. I recommend if anyone wants to read even more and further more on this subject, another book by Ibn Qayyim al-Jawziyyah, Ighatat al-lahfan min masaid al-shaitaan.

Rescuing al-lahfan, the one who is distressed from the snares of the Shaitaan. He also explained the same thing, the deception of the Shaitaan on the people who are on the path of tazkiyah to Allah subhanahu wa ta’ala. It is very easy for people to slip away from the sunnah because it’s very emotional.

You feel emotional, you feel broken, you need that moment of weakness, vulnerability for the sake of Allah subhanahu wa ta’ala. In that moment you become very vulnerable for the Shaitaan. If the Shaitaan comes to tell you to do something that makes you feel better, you will do it.

Why? Because it makes you feel good. Sometimes people, in the path of mysticism, shake their heads back and forth and rock their bodies and so on. When you ask some people, they say, “It makes me feel good.”

Yeah, but that’s not what the Prophet sallallaahu alaihi wa sallam did. But just because it makes us feel good, we do it. It’s not supposed to happen.

He says, “I am going to make this book good for you, and empty from these errors, and I’m not going to deprive you of the benefits from the original book. The benefits are going to stay there, but I will remove the faults and errors. I will go with the most authentic narration that he chooses to put in his book.”

Importance of Knowledge and Sincerity

He says, “If your intentions are true and genuine, that you’re going to take the Haqq of Allah subhanahu wa ta’ala from yourself by going into seclusion, go into some sort of private space and private time, and go alone, away from people. If you’re going to be doing that, make sure you take knowledge with you. You cannot take the path of asceticism and minimalism and seclusion without knowledge. You have to take the knowledge with you to rely on it on this path.”

Make sure that you scrutinize the nafs, the desire, because sometimes even when you pursue knowledge, the shaitan comes in and ruins everything for you. Sometimes we come to these halaqat for one reason. Why do we come to these halaqat? I come because it’s fancy. It’s in Valley Ranch, mashallah. Right? Or I come here because it’s cool. I come here because I want people to see. I come here for whatever intentions. Even on the path of seeking knowledge, shaitan will come in your way. So be careful.

As you have the knowledge and you’re pursuing it for the right intention, don’t let the shaitan deceive you. Your desire might get in the way that even the noblest thing that you’re doing is ruined. Your ibadah that you’re doing for the sake of Allah subhanahu wa ta’ala, you’re doing it for the sake of this ummah and this deen, will be ruined because the shaitan comes with that intention and ruins everything for you.

So be careful, he says. I want you to be careful because the ilm is extremely important. Don’t be like one of those two people.

Types of People to Avoid

Someone who became knowledgeable in fiqh, and in terms of debates, he’s the master. Or someone who went even higher in judiciary, became the judge and everybody saying, “Salam alaikum, supreme judge.” He got the fame and the stage for it.

Or somebody became so popular, like what we call today celebrity shuyuk, for example. You have that name and fame because everybody follows your account and words. But then his eyes narrowed because he’s so happy with that.

So he doesn’t understand the meaning of that knowledge. He is not practicing it himself. He says, “Don’t be like this person. This person has knowledge, but he doesn’t have the amal with it. He does not have the practice that is supposed to be as a result of this knowledge.”

Or the second category, somebody who is a devoted worshiper, someone who dedicates himself to the worship of Allah subhanahu wa ta’ala by abandoning this dunya. However, he has no knowledge.

He’s doing it because he fancies what he’s doing. He thinks it’s beautiful. It’s sweet. He’s enjoying that moment.

That’s it. He doesn’t have any real ilm. He’s doing it out of his own opinion. He is jahil. He thinks that when people come to him and kiss his hands and take blessings from him, he thinks this is good.

He’s referring to some of the Sufi sects as well. When people elevate the status of their shuyukh to the level where they kiss their hands and feet and seek barakah from their garments and bodies. That’s supposed to happen only for the Prophet sallallaahu alayhi wa sallam.

We have this. He says, “Don’t be like these people.” He’s going after his own desires, not following the example of the Quran and the Sunnah of the Prophet sallallaahu alayhi wa sallam.

These two people are astray from the straight path. You need to worry about your amal, but that amal has to come with ilm first. When you follow a path, whether you want to become religious, a student of knowledge, a true worshipper, whatever you want to do, whether you want to travel for the sake of Allah subhanahu wa ta’ala, anywhere you go, if you plan to make this an act of worship, it should come with knowledge.

Which is what Allah subhanahu wa ta’ala mentioned in the beginning of surah al-fatiha, when he said, “the straight path, those whom you bestowed your blessing upon them.” Who are these people? They have the knowledge, but they don’t practice that knowledge. They don’t practice what they know. Those who practice things without proper knowledge are just doing it because it’s fancy for them.

Unfortunately, today, we have this in abundance. Knowledge is everywhere. Books are printed online, you have videos, everything is everywhere.

You have the knowledge. But how much of what we know are we practicing? That’s difficult.

The other one today, because we gave the power to the users, and our younger generation, specifically, they’re used to the fact that it’s all about the user, user-friendly services, and everything is about the control given to you. You have the comment section now, so it becomes more powerful than the actual text itself. Which means a lot of us would like to practice the deen, but in a way that is meaningful to us.

Not from where it’s supposed to be. You hear statements like, “come as you are, grow as you wish.” Come as you are, which is true. When it comes to Allah, come back to Allah as you are. No problem with that. We want you as you are. But don’t grow as you wish.

Grow as He wills. You grow as He wills. I need to grow as Allah wills in the Quran and the Sunnah of the Prophet sallallaahu alayhi wa sallam.

What if what Allah wills is too hard for me because the 21st century has a lot of temptations, and generations are different and so on? I would go with what Allah subhanallah needs from me. That’s exactly what Imam Ibn Qudamah brought this book for, in order to bring to us the meaning of tazkiyah, which is the purification of the heart and the soul, and the nafs. All of this is supposed to be based on proper knowledge.

I’ll give you one minute to switch these books and be prepared and get ready. We start from the introduction, Imam Ibn Rajab alhamdulillah, what is his introduction? So, our second book is the book of Imam Ibn Rajab alhamdulillah. It is more of a collection of wisdoms from the Quran and the sunnah of the Prophet, sallallaahu alayhi wa sallam, an explanation of the ahadith of Imam An-Nuri, rahimahullah ta’ala. Today, I wanted to go over his introduction before we start talking about the ahadith, because I would like you to participate with us by memorizing the ahadith. Every night, we would like to finish one hadith, if we can.

Memorizing Ahadith

So, next week, inshallah, we’re going to take hadith number one, which is hadith Umar bin Khattab, radiyallahu ta’ala, innamal a’malu binniyat. Try to memorize the hadith in Arabic, if you can, if not, at least in English. But, in Arabic, if you can, with the translation as well.

But, just like we did with the first book here, we need to understand the background of the book itself. So, we need to hear from Ibn Rajab himself. What did he do in this book? What was his intention for this book? So, let’s begin with the introduction of Ibn Rajab.

Introduction of Ibn Rajab

Imam Ibn Rajab, alhamdulillah, introduction. Praise belongs to Allah who perfected the deen for us and made the blessing on us complete and who made our umma, and to Allah belongs the praise. He sent among us a messenger from ourselves reciting his ayat to us, purifying us and teaching us the book and the wisdom. Here if you notice that this is almost the exact same introduction that was given by Al-Imam Ibn Qudamah.

Why is that? Because our ulema, they are on the same level of understanding of what this knowledge is supposed to be about. They praise Allah subhanahu wa ta’ala first and foremost because all the blessings that we have are coming from Him. He is worthy of all praise subhanahu wa ta’ala.

Then they send salawat upon the Prophet Muhammad sallallaahu alayhi wa sallam because he is our guide. He is the one who led us to Allah subhanahu wa ta’ala. Then they praise Allah subhanahu wa ta’ala for sending us this man Muhammad sallallaahu alayhi wa sallam with what? He says bi-ayatihi.

Purpose of Knowledge

He sent the ayat, the verses of the Quran. For what? Yuzakkina. You see, my dear brothers and sisters, when it comes to the concept of ilm that we study, whether you’re studying fiqh or aqidah, whether you go to any organization, any institute that you study knowledge with them, what is the purpose of that knowledge? What is it supposed to be? He said it over here, qal wa yuzakkina.

The purpose of this is tazkiya. Tazkiya means the purification of the heart, purification of the nafs, training yourself to hold yourself accountable at all times so that you don’t err and go far away from the path of Allah subhanahu wa ta’ala. Today, in our time, unfortunately, many of us focus on what? Focus on the actual ilm itself, which means the theoretical aspect of it.

So you memorize the ayah, you memorize the hadith, you go ahead and you memorize what the ulama say, and you learn and study the different opinions and interpretations. You study all of that stuff. But then, how does that translate into your personal life, into your personal life? You see, because the word tazkiya yuzakkina over here says that he is to purify us.

What’s the meaning of that? Allah subhanahu wa ta’ala made the entire purpose of this revelation to purify the people. When Allah subhanahu wa ta’ala spoke about Musa alayhi salam, when he sent him to Fir’aun, what did he say to him? He said, “Go to Fir’aun. He has transgressed.”

Ask him, “Should you not purify yourself?” Allah subhanahu wa ta’ala summarized the message of Musa to the greatest tyrant of all time to be about what? To purify yourself. That’s the purpose of it. So whether you’re studying fiqh, seerah, aqeedah, anything, if it doesn’t translate into purifying yourself, you’re missing the point from what you’re learning.

Purification and Knowledge

The same thing, when Allah subhanahu wa ta’ala sent the Prophet Muhammad sallallaahu alayhi wa sallam, what did he say? “He is the one who sent for the ummiyyin, which means the illiterate people, for amongst themselves, a messenger. For what reason? Teaching them the book. And he is teaching them and he is purifying them.”

The book was sent for the purpose of purifying the people. My dear brothers and sisters, if you go to a halaqah, if you go to some organization or a group or a program, whatever that is, if that program that you’ve been going to for so long is not resulting in purifying yourself, not resulting in elevating yourself, your nafs, to a higher level of spirituality, you need to question yourself. You need to question yourself one of two things.

Either the knowledge that I’m getting from them is useless or I’m not getting what I’m supposed to be getting from them, maybe they’re not delivering it the right way, or unfortunately, I’m not benefiting from it with the right intention. I’m going there for the wrong intention. I’m just going for the company.

I’m just going for the feel. I’m just going for the excitement. But I’m not going there to make serious changes in my life.

This is very important here. He says over here, “He sent to us this message of sallallaahu alayhi wa sallam to teach us the ayat and tazkiyah.” So once again, whatever we study over here together, I just want to emphasize this one more time.

You’re here in order to make yourself a better person. You’re here because the Prophet sallallaahu alayhi wa sallam says, “I was sent to perfect people’s character.” The whole purpose of this deen is to make you a better person, a better believer, a better human being.

If that’s not changing the way you behave, the way you speak, the way you deal with people, whether they’re relatives closest to you or strangers that do not relate to you, if that’s not changing the way your akhlaq are changing for the sake of Allah subhanahu wa ta’ala, question yourself. You’re not benefiting from what you’re learning. That is very dangerous on the path of tazkiyah and the path to Allah subhanahu wa ta’ala.

Seeking Intercession

This is called tawassul, meaning I’m seeking intercession with Allah subhanahu wa ta’ala through what? Through my shahada, like my Lord. I need protection from you through you.

So I want to make my best shield from your wrath is my testimony to you that you’re the one and only one who deserves to be worshipped. Like I’m asking you, my Lord, to protect me from you. That’s what it means.

I witness that Muhammad sallallaahu alayhi wa sallam is his slave and his messenger whom he sent as a mercy to all creatures. When we admit that the Prophet sallallaahu alayhi wa sallam Muhammad Rasulallah, we say he is his slave and his servant, right? The Prophet sallallaahu alayhi wa sallam was honoured with this title. He is honoured with this title.

Allah subhanahu wa ta’ala named him like this as such at the beginning of surah al-Isra, he said that he is the one who took his slave, his servant, on that magnificent journey during the night. So it’s an honour for the Prophet sallallaahu alayhi wa sallam to be a servant of Allah azza wa jal. Just like it’s an honour to each and every one of us to be accepted as his servant subhanahu wa ta’ala and to admit that we are his slaves.

Purpose of the Prophet’s Message

He made it obligatory for him to explain that he had been sent down to us and so he elucidated all the important matters for us. This is exactly the purpose of sending the Prophet sallallaahu alayhi wa sallam. The book of Allah, the Quran, has all these principles.

But now how to put it into action, it was through the Prophet sallallaahu alayhi wa sallam. Which is why in the Quran Allah subhanahu wa ta’ala commanded us in many many ayat in the Quran to do what? وَأَطِعُوا اللَّهَ وَأَطِعُوا الرَّسُولُ وَمَا أَتَاكُمْ الرَّسُولُ فَخُذُوهُ وَمَا أَنْهَاكُمْ عَنْهُ فَانْتَهُ That obey Allah and obey the Messenger. Whatever comes to you from the Prophet, take it.

Whatever he asks you to abstain from, stay away from it. So we listen to the Prophet sallallaahu alayhi wa sallam because in obeying the Prophet sallallaahu alayhi wa sallam there is obedience to Allah subhanahu wa ta’ala.

Concise, Comprehensive Speech

He singled him out with concise, comprehensive speech. Repeat that one again. He singled him out with concise, comprehensive speech.

Those words, concise, comprehensive speech, is what we call in the Arabic language, جوامع الكلم. جوامع الكلم is what the Prophet, he said about himself. قَالْ إِنِّي أُوتِيتُ جَوَامِعَ الْكَلِمِ Allah subhanahu wa ta’ala has given me جوامع الكلم which means these precise, concise, comprehensive statements.

What do they mean exactly? You express with few words, you make great meanings. That is one of the miracles of the Prophet sallallaahu alayhi wa sallam’s speech. When he speaks, he speaks with few words, but they’re very profound in their meanings.

Which is why many of the ulama put these collections of ahadith, what they believe to be the most concise and comprehensive statement in few words. So that he often expressed separate pieces of wisdom and sciences in one phrase or in half a phrase. May Allah bless him and his companions with a blessing which will be a light for us in every darkness and may He grant him much peace.

Wisdom in the Prophet’s Speech

Ameen. Allah, glorious is He and exalted, sent Muhammad sallallaahu alayhi wa sallam with concise, comprehensive speech.

He singled him out to receive astonishing wisdoms as has been narrated in the two Sahih books from Abu Huraira radiallahu anhu, from the Prophet sallallaahu alayhi wa sallam that he said, I was sent with concise, comprehensive speech, as Zuhri radiallahu anhu said. Concise, comprehensive speech, according to that which has reached us, is that Allah, exalted is He, united many issues for him. Issues which used to be written in books before him, separately, in one or two issues and so on.

Interpretation by Imam Zuhri

That is one of the interpretations of Imam Zuhri radiallahu anhu, which is one of the great salaf, radiallahu anhu. He says that the meaning of jami’ kalam, what used to be elaborated on in chapters, in paragraphs, in the people before the Prophet sallallaahu alayhi wa sallam, the Messenger of Allah would say a few words and would be comprehensive to all these meanings. That’s very unique about language.

When it comes to the language, the most sophisticated language is when you use few words, instead of having lengthy speeches, few words means a lot. It’s definitely an art that needs to be excelled, but you’re going to have to have depth in the language itself, so you can use, making sure that the choice of words are significant. Imam Ibn Rajab rahimallah will continue to prove to you and I, why he chose to study this book, and why he chose this hadith in addition to Imam al-Nawawi rahimallah ta’ala.

He brings all the proof from the Quran and the sunnah of the Prophet sallallaahu alayhi wa sallam.

Six Unique Things Given to the Prophet

Imam Ahmed rahimallahu alayhi, narrated the hadith of Abdullah ibn Amr ibn al-As, radiallahu anhu, that he said, the Messenger of Allah sallallaahu alayhi wa sallam, came out to us one day, and it was as if he were someone saying farewell.

He said, I am Muhammad, the unlettered Prophet, saying it three times, and there is no Prophet after me. I have been given the first parts of speech, and its conclusions, and its comprehensive concision. What does that mean, the Prophet sallallaahu alayhi wa sallam, he said that I’ve been given, means the beginning of all speeches.

Which is basically like you said, from the beginning of the time of Adam, Allah had given the Prophet sallallaahu alayhi wa sallam the summary of everything. I’ve been given everything from the very beginning. He also said, I was given the end of everything, because he was the last Messenger sallallaahu alayhi wa sallam.

So that’s why he spoke about what? He spoke about the Dajjal, he spoke about Yajuj and Majuj, and he gave an elaborate description that no other Prophets came before him, sallallaahu alayhi wa sallam. He said, all these principles were given to you in a few words. He mentioned the rest of the hadith.

Comprehensive Concision in Speech

Abu Ya’la al-Mawsili narrated the hadith of Umar ibn al-Khattab, from the Prophet sallallaahu alayhi wa sallam, that he said, I have been given concise, comprehensive speech, and its conclusions and speech has been made extremely concise for me. Before we go to this chapter, this hadith, continuing the previous hadith that he mentioned, and he mentioned the remaining of the hadith, when the Prophet sallallaahu alayhi wa sallam came out, as if he was bidding them farewell, and he said to them, “Look, I’ve been given the beginning of the speech, and the end of it, and also the Jumu’ah.” So the continuation of the hadith is in Musa Imam Ahmed. He said, “I’ve been informed how many are the guardians of Jahannam, and how many are carrying the throne of Allah.”

Allah says, “Allah made me like an intercession to my Ummah, and my Ummah was protected because of me. I was also, alhamdulillah, protected because of my Ummah.” Now he’s giving them his final advice. “Listen, and obey. As long as I’m with you, listen to me, and obey me. If I’m gone, hold on to the Book of Allah.”

“Make sure when Allah made it halal in the Quran, you follow it. When Allah made it haram, you stay away from it.” Very precise message, very simple, very profound, very powerful.

He said, “Look, everything, all the khair that you’re going to have in dunya and the akhira is there. Just follow it. Look what is halal and follow it, what is haram, stay away from it. Don’t try to make excuses.”

The Prophet sallallaahu alayhi wa sallam was given concise, comprehensive speech with its conclusions. He said, “I forbid you every intoxicant which intoxicates and holds you back from prayer.”

Practical Example

So basically he’s given now an example of what’s the meaning of saying jawami al-kalim. Precise and concise, few words, but deep meanings. Today, for example, we live in the 21st century, 1400 years after the Prophet sallallaahu alayhi wa sallam has spoken these words.

If people debate about what’s the meaning of saying if this drink is halal or haram, for example, what do we say? We say, “Look, the Prophet sallallaahu alayhi wa sallam says, ‘I forbid you from drinking anything that will make you intoxicated, that would prevent you from making salah.'” What does that mean? It means as long as it’s fermented, as long as it becomes intoxicant, it becomes haram. So, are you allowed to drink juice? Yes.

What kind of juice? How about grape juice? Are you allowed to drink grape juice? Yes. Why are you so hesitant? Are you allowed to drink grape juice? Yes. But what if you leave it outside, for example, you put it in the backyard, for instance, for a few days or a few weeks? Can you drink it? If it becomes, of course, intoxicant right now.

How do you know that? Smell it. If you can smell the alcohol, then it’s haram. Don’t say, let me try it first.

If you smell it, it becomes haram. Stay away from it. So, as long as it’s still considered juice, that’s fine.

But if it becomes toxic, of course, stay away from it. How about kombucha? Are you allowed to drink kombucha right now? Some people, yes, some people are like, please don’t say no, right? Again, it goes to the same thing. This is what the meaning of this hadith here.

The Prophet sallallaahu alayhi wa sallam was asked about some drinks that the sahaba, the people, the Arabs used to use, and they keep it in certain containers, and they’re not sure if it’s okay to drink it or not. So the Prophet sallallaahu alayhi wa sallam said, “Look, drink it as long as it doesn’t become intoxicant. Once it becomes intoxicant, stay away from it.”

So any drink, it doesn’t matter what kind of drink it is. If it doesn’t have alcohol, or the alcohol is natural to it, but it doesn’t intoxicate the person, then it’s still okay in that fashion. Just like these, again, kombucha and other forms of drinks.

If the alcohol becomes intoxicant, you stay away from it completely. Hisham ibn Abmar related in the book of Al-Mab’ath, with a chain of transmission from Abu Salim al-Habashi, that he said, “I was told that the Prophet sallallaahu alayhi wa sallam used to say, ‘I have been preferred over whoever of the prophets was before me with six things, without boasting.'” So these six things, one of them he mentioned is what? Among those he mentioned was concise, comprehensive speech.

He said, “I was granted concise, comprehensive speech. The people of the book used to make it a portion which they recited during the night until the morning, and my Lord expressed it for me in one ayah.”

The Prophet sallallaahu alayhi wa sallam is making an example. He said, “Look, the people of the book from before me, they used to spend the whole night reciting it. It was given to me in one simple ayah. They required an entire night to cover what we cover now in one ayah.”

Which is an example of this ayat, sabbaha lillahi ma fissamawati wal ardi wa huwa al azizul hakeem. So that’s the ayah that he mentioned as an example, sallallaahu alayhi wa sallam. What are these six things that the Prophet sallallaahu alayhi wa sallam was preferred over the other prophets from before him? Number one, jawam al-kalam. He was given the precise, concise speech and language, like he expressed sallallaahu alayhi wa sallam.

Number two, qan nusurtu bil-ru’ub, masirat al-shah. Which means, I was given victory with fright. What does that mean? Just hearing his name or hearing the Muslim to be there, people will flee and run away.

That was just, their mere presence was enough to deter people from fighting him at that time. Number three, huhillat li al-ghana’im. War spoils became allowed for him, sallallaahu alayhi wa sallam, to take in.

Because before the Prophet sallallaahu alayhi wa sallam and the nations of Bani Israel, they used to gather all the war spoils and burn them. Why? Because back then they wanted the fight to be completely pure. So you don’t depend on, no alternative motive to go into the battlefield.

But now, Allah sallallaahu alayhi wa sallam allowed them to use this as part of their income. Number four, waju’ al-yadli al-ardhu masjidan wa tahura. The earth was made masjidan tahura.

Which means, it’s pure, it’s purifying, and you can pray anywhere. The Prophet sallallaahu alayhi wa sallam added another narration, qal fa ayyu ma rajulun min ummati adrakatu as-salah, fal yusalli tham. Anyone from my ummah, they catch the time for salah at any time, they should make their wudu, their tayammum, their dry ablution from the ground, and just pray there.

You don’t have to go to a special house of worship, or you don’t have to build a special house of worship for that. You can pray anywhere, alhamdulillah rabbil alameen, as long as it’s tahir. Number five, qal wa ursultu ilal khalqi samuti, or kaffa.

He said, I was sent to the entire human race. Everybody. As a matter of fact, the khalq means also the jinn as well too.

qal wa khuti mabiyan nabiyyun, and I was the seal of the prophethood. No prophet will come after the prophet Muhammad sallallaahu alayhi wa sallam. This hadith was mentioned in Sahih Muslim and also in Sunan al-Tirmidhi.

Types of Jawaami’ al-Kalam

Imam Ibn Rajab, we will conclude with this. He mentioned two types of jawaami’ al-kalam. What are they? Go ahead.

Everything in the heavens and the earth glorifies Allah. He is the Almighty and the All-Wise. That’s the translation of the ayah.

The concise comprehensive speech with which he was singled out is of two kinds. First, that which is in the Quran, such as his words, exalted is he.

Allah commands justice and doing good and giving to relatives. He forbids indecency and doing wrong and tyranny. This ayah is an example.

Imam Ibn Rajab chose it for us to see the example of jawama al-kalim in the Quran. Allah says in the Quran, Read the translation again, please. Allah commands justice and doing good and giving to relatives.

He forbids indecency and doing wrong and tyranny. Look what Imam al-Hassan al-Basri says about this ayah. If you look at this ayah, it has everything you need, really.

Inna allaha ya’amuru bil-adli. Justice. Justice in everything.

In your relationship with Allah, in your relationship with the people. Even with yourself, be fair to yourself. Stay away from the haram, from the harmful things.

Everything that is evil, stay away from it because that’s part of justice as well. Go beyond justice. You need to go way beyond and do even better than that.

Everything that is evil and false and harmful, stay away from it. Like what else do you need more than this? It explains everything for you. So that’s an example of the comprehensive speech in the Quran.

Comprehensive Speech in the Quran and Hadith

The second example. The men of knowledge compiled collections of his comprehensive words. In the Quran, that’s one example.

Then we have the comprehensive speech of the Prophet sallallaahu alayhi wa sallam which can be found in many, many books of ahadith. Some ulama exclusively singled out what they believe to be among the most precise speech of the Prophet sallallaahu alayhi wa sallam. He mentions a few examples.

Hafeez Abu Bakr Abdullah ibn al-Sunni compiled a book which he called Like he mentioned a few examples from the ulama and the books that they authored in regard to the subject. One of them he mentioned here, Kitab al-Imam al-Sunni, rahimahullah wa ta’ala. Another Kitab by Imam Abu Abdillah al-Quda’i, al-Shihab, al-Hikam wa al-Adab.

Another Kitab by al-Khattabi al-Gharib al-Hadith, rahimahullah wa ta’ala. He mentions many other examples in this introduction. Later on, Imam Ibn Rajab, rahimahullah, is going to select a few ahadith that he believes to be very profound, which explains why he added them to the collection of Imam al-Nawawi, rahimahullah wa ta’ala, to the end of his introduction.

Study Plan for Hadith

Starting next week, inshallah, we’re going to be taking one hadith at a time. We are not going to be able to read everything in the text over here in this book. Rather, we will study the hadith itself and then select certain paragraphs where we believe a profound statement from Imam Ibn Rajab, rahimahullah, that we can explain to you.

But I recommend for you every night when we come to the class, read that chapter. The chapter is assigned for us to read it completely, fully. So when we come to talk about the hadith, at least we have the meanings of it ready for us.

Test Yourself

Q1: What is the book “Mukhtasar Minhaaj al-Qasideen” about?
A1: The book “Mukhtasar Minhaaj al-Qasideen” by Ibn Qudamah is a summarized version of Ibn al-Jawzi’s work, focusing on the purification of the heart and soul, and providing essential teachings of Islamic spirituality.

Q2: Why is it important to understand the story behind the book?
A2: Understanding the story behind the book helps to grasp the context and purpose of its teachings, which is essential for proper comprehension and application.

Q3: Who is the original author of the book that Ibn Qudamah summarized?
A3: The original author is Ibn al-Jawzi, who wrote “Minhaj al-Qasideen.”

Q4: What did Ibn Qudamah find beneficial about Ibn al-Jawzi’s book?
A4: Ibn Qudamah found the book to be magnificent, beneficial, and containing many valuable teachings.

Q5: What issue did the speaker highlight regarding the translation?
A5: The speaker pointed out misinterpretations and inaccuracies in the translation of certain Arabic terms and phrases.

Q6: What does the phrase “فَحَصَلَ عِنْدِي مِمَوْقَعٍ” mean according to the speaker?
A6: It means that the book fell in a special place in the author’s heart, indicating deep attachment and appreciation.

Q7: What did Ibn Qudamah decide to do after contemplating the book for a second time?
A7: He decided to summarize the book due to its elaborate and expansive content.

Q8: What did Ibn Qudamah aim to preserve in his summary?
A8: He aimed to preserve the essence and important aspects of the original book while removing irrelevant details and complex jurisprudential issues.

Q9: Why did Ibn Qudamah change the order and terminology of the original book?
A9: He changed the order and terminology to make the content more accessible and understandable for the general public.

Q10: What do the ulama ask for when writing their books?
A10: They ask Allah for barakah (blessing) and acceptance of their efforts, acknowledging their human limitations.

Q11: Why is it important to read the missing page from the translation?
A11: The missing page contains essential information about Ibn al-Jawzi’s intentions and contributions, providing a complete understanding of the book.

Q12: What expertise was Ibn al-Jawzi known for?
A12: Ibn al-Jawzi was known for his eloquent admonitions, reminders, and heart-softening speeches.

Q13: Who is Ibn al-Jawzi addressing in his speech?
A13: He is addressing the truthful mentee who is dedicated to the path of spiritual purification.

Q14: Which book did Ibn al-Jawzi find suitable for seclusion and why?
A14: He found “Ihyaa Uloom Al-Din” by Imam Al-Ghazali suitable because of its unique and special content.

Q15: What criticisms did Ibn al-Jawzi have about “Ihyaa Uloom Al-Din”?
A15: He criticized it for containing fabricated hadiths, fancy but valueless phrases, and other significant errors.

Q16: What mystical practices did Ibn al-Jawzi reject?
A16: He rejected extreme practices such as unnecessary starvation, abandoning families, and traveling aimlessly in search of spiritual truth.

Q17: What does the book “Talbis Iblis” by Ibn al-Jawzi discuss?
A17: “Talbis Iblis” exposes deviations in the mystical path of Islam and the deceptions of Shaitaan on worshippers.

Q18: Why is it easy for people on the path of tazkiyah to slip away from the sunnah?
A18: The emotional vulnerability in the path of tazkiyah can make individuals susceptible to Shaitaan’s deceptions.

Q19: What is essential to accompany the path of asceticism and seclusion?
A19: Knowledge is essential to accompany asceticism and seclusion to ensure correct practices and beliefs.

Q20: What are the two types of people Ibn al-Jawzi warns against?
A20: He warns against knowledgeable individuals who do not practice their knowledge and devoted worshippers who lack proper knowledge.

Q21: What are the two types of jawama al-kalim mentioned by Imam Ibn Rajab?
A21: The two types are concise comprehensive speech found in the Quran and that found in the speech of the Prophet sallallaahu alayhi wa sallam.

Q22: What is the study plan for the hadith in the sessions?
A22: The plan is to take one hadith at a time, study it in depth, and read the assigned chapter fully before each class.

The post Study Classical Texts the Traditional Way | Session 1 appeared first on MuslimMatters.org.

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