ISLAMIC STUDIES RESEARCH

Tarbiyah Islamiyah 01-07: Seeking Knowledge in Islam: Respecting Scholars, Following the Quran and Sunnah, and the Importance of Humility in Learning | ZAD Academy Audio | Blogpost by Zayd Haji

Assalamu Alaikum wa Rahmatullahi wa Barakatuh, I am Zayd Haji, a student at ZAD Academy. In this blog post, I summarize important lessons from a lecture related to the virtue of seeking knowledge, the respect for scholars, and the responsibility of Muslims to follow authentic Islamic teachings from the Qur’an and Sunnah. Islam places great importance on acquiring beneficial knowledge. Knowledge is not merely information; it is a means of understanding Allah, strengthening faith, and guiding people toward righteousness. Allah says: “Say, ‘Are those who know equal to those who do not know?’ Only those of understanding will remember.” (Qur’an 39:9 – Quran.com) Knowledge helps believers distinguish truth from falsehood and guides them in practicing Islam correctly. Narrated `Uthman: The Prophet (ﷺ) said, "The best among you (Muslims) are those who learn the Qur'an and teach it." Sahih al-Bukhari 5027 https://sunnah.com/bukhari:5027 In Islam, scholars hold a respected position because they preserve and teach authentic knowledge. They play a vital role in guiding the Muslim community. Narrated Kathir ibn Qays: Kathir ibn Qays said: I was sitting with AbudDarda' in the mosque of Damascus. A man came to him and said: AbudDarda, I have come to you from the town of the Messenger of Allah (ﷺ) for a tradition that I have heard you relate from the Messenger of Allah (ﷺ). I have come for no other purpose. He said: I heard the Messenger of Allah (ﷺ) say: If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion. Sunan Abi Dawud 3641 https://sunnah.com/abudawud:3641 Allah also praises those who possess knowledge and fear Him: “Only those fear Allah, from among His servants, who have knowledge.” (Qur’an 35:28 – Quran.com) True knowledge leads to humility and fear of Allah, not arrogance. Islam teaches Muslims to respect scholars, teachers, elders, and those who guide others toward goodness. Ibn Abbas narrated that the Messenger of Allah said: " He is not one of us who does not have mercy upon our young, respect our elders, and command good and forbid evil." Jami` at-Tirmidhi 1921 https://sunnah.com/tirmidhi:1921 Students are encouraged to approach their teachers with humility. Imam Ahmad رحمه الله emphasized that students should humble themselves before those from whom they learn. Respecting scholars and seeking knowledge from reliable sources protects Muslims from confusion and misguidance. Not everyone has the ability to derive rulings or explain Islamic matters independently. Therefore, Islam encourages believers to consult knowledgeable scholars. Allah says: “So ask the people of knowledge if you do not know.” (Qur’an 16:43 – Quran.com) Islam also teaches believers to follow divine guidance and maintain unity within the Muslim community. Allah says: “O you who believe! Obey Allah and obey the Messenger and those in authority among you.” (Qur’an 4:59 – Quran.com) Classical scholars such as Ibn Kathir explained that “those in authority” includes both rulers & scholars who guide the community. Seeking knowledge is one of the greatest acts of worship in Islam. It strengthens faith, guides actions, and benefits society. Muslims should strive to learn the Qur’an, follow authentic teachings, respect scholars, & seek guidance from knowledgeable people. May Allah grant us beneficial knowledge & make us among those who learn & teach the truth. Wa Assalamu Alaikum wa Rahmatullahi wa Barakatuh.

Tafsir 01-07: Understanding Authentic Tafsir & the Dangers of Weak Narrations in Quranic Interpretation | ZAD Academy Audio | Blogpost by Zayd Haji

Understanding Authentic Tafsir and the Dangers of Weak Narrations in Qur’anic Interpretation | Guidance for Students of Knowledge on Reliable Islamic Sources | ZAD Academy Audio | Blogpost by Zayd Haji Assalamu Alaikum wa Rahmatullahi wa Barakatuh, I am Zayd Haji, a student at ZAD Academy. In this lesson from ZAD Academy, we explore an important topic for students of Islamic knowledge: the importance of authentic sources in the interpretation of the Qur’an (Tafsir). Scholars have emphasized that not every book of tafsir should be studied by beginners because some contain weak narrations, Isra’iliyyat reports, or unverified hadith. Understanding the Qur’an correctly requires relying on authentic sources and the methodology established by the early scholars of Islam. Islam encourages Muslims to seek knowledge but also warns against speaking about religion without proper understanding. Allah says: “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those one will be questioned.” (Qur’an 17:36 – Quran.com) This verse highlights the responsibility of Muslims to ensure that the knowledge they learn and share is authentic and verified. Scholars therefore emphasized studying tafsir through reliable sources and verified narrations. Some early books of tafsir included narrations known as Isra’iliyyat, which are stories transmitted from Jewish or earlier religious traditions about ancient prophets and nations. While some of these reports may contain historical elements, many of them cannot be verified. For this reason, scholars warned that students of knowledge must approach them with caution. Narrated `Abdullah bin `Amr: The Prophet (ﷺ) said, "Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire." Sahih al-Bukhari 3461 https://sunnah.com/bukhari:3461 However, scholars clarified that such narrations cannot be accepted if they contradict the Qur’an or authentic Sunnah. Another concern mentioned in the lesson is the use of weak or fabricated hadith in explaining Qur’anic verses, especially regarding the virtues of certain surahs. The Prophet ﷺ strongly warned against falsely attributing statements to him: Narrated Al-Mughira: I heard the Prophet (ﷺ) saying, "Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire." I heard the Prophet (ﷺ) saying, "The deceased who is wailed over is tortured for that wailing." Sahih al-Bukhari 1291 https://sunnah.com/bukhari:1291 Because of this warning, scholars of hadith developed rigorous methods to verify narrations and ensure authenticity. The correct approach to understanding the Qur’an follows a well-established scholarly method: 1. Explaining the Qur’an with the Qur’an itself. 2. Explaining the Qur’an through authentic Sunnah. 3. Understanding the Qur’an through the explanations of the Companions of the Prophet ﷺ. 4. Using the interpretations of trusted classical scholars. Allah also emphasizes the purpose of revelation: “And We revealed to you the message so that you may explain clearly to the people what was sent down to them.” (Qur’an 16:44 – Quran.com) This verse highlights the role of the Prophet ﷺ in explaining the Qur’an, making the Sunnah an essential source of interpretation. 1. Tafsir should be studied through authentic and reliable Islamic sources. 2. Beginners should avoid books that contain many weak or fabricated narrations. 3. Some early tafsir works include Isra’iliyyat reports that require scholarly evaluation. 4. Scholars of hadith carefully verify narrations before accepting them. 5. The Qur’an must be understood through the Qur’an, Sunnah, and the explanations of early scholars.

Seerah 01-07: Call of Prophet Muhammad Pbuh at Mount Safa: Early Islamic Da’wah & the Warning to the Quraysh | Quran & Authentic Sunnah Insights | ZAD Academy Audio | Blogpost by Zayd Haji

Seerah 01-07: The Public Call of Prophet Muhammad ﷺ at Mount Safa: Lessons from Early Islamic Da’wah and the Warning to the Quraysh | Qur’an and Authentic Sunnah Insights | ZAD Academy Audio | Blogpost by Zayd Haji Assalamu Alaikum wa Rahmatullahi wa Barakatuh, I am Zayd Haji, a student at ZAD Academy. In this lesson from ZAD Academy, we study a significant moment in the early history of Islam when the Prophet Muhammad ﷺ publicly announced his message to the people of Makkah. After several years of secretly calling people to Islam, the Prophet ﷺ was commanded by Allah to openly warn his people and begin the public stage of da’wah. This event marked a turning point in the mission of the Prophet ﷺ and demonstrated his courage, sincerity, and commitment to delivering the message of Islam. After years of private preaching, Allah commanded the Prophet ﷺ to warn his closest relatives and the people of Makkah. Allah says in the Qur’an: “And warn your closest kindred.” (Qur’an 26:214 – Quran.com) This command signaled the beginning of the public proclamation of Islam. The Prophet ﷺ understood that, just as earlier prophets faced rejection from their people, he too would encounter opposition and resistance. To deliver the message publicly, the Prophet ﷺ climbed Mount Safa and called out to the tribes of Quraysh. The people gathered because they trusted him and knew him as an honest and truthful person. Narrated Ibn `Abbas: When the Verse: --'And warn your tribe of near-kindred, was revealed, the Prophet (ﷺ) ascended the Safa (mountain) and started calling, "O Bani Fihr! O Bani `Adi!" addressing various tribes of Quraish till they were assembled. Those who could not come themselves, sent their messengers to see what was there. Abu Lahab and other people from Quraish came and the Prophet (ﷺ) then said, "Suppose I told you that there is an (enemy) cavalry in the valley intending to attack you, would you believe me?" They said, "Yes, for we have not found you telling anything other than the truth." He then said, "I am a warner to you in face of a terrific punishment." Abu Lahab said (to the Prophet) "May your hands perish all this day. Is it for this purpose you have gathered us?" Then it was revealed: "Perish the hands of Abu Lahab (one of the Prophet's uncles), and perish he! His wealth and his children will not profit him...." (111.1-5) Sahih al-Bukhari 4770 https://sunnah.com/bukhari:4770 During this address, the Prophet ﷺ emphasized that every individual is responsible for their own faith and actions. He addressed his relatives and even his daughter Fatimah with a powerful reminder that no one can rely solely on family ties for salvation. Narrated Abu Huraira: When Allah revealed the Verse: "Warn your nearest kinsmen," Allah's Messenger (ﷺ) got up and said, "O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah's Punishment; O Bani `Abd Manaf! I cannot save you from Allah's Punishment, O Safiya, the Aunt of Allah's Messenger (ﷺ)! I cannot save you from Allah's Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah's Punishment." Sahih al-Bukhari 2753 https://sunnah.com/bukhari:2753 While many of the Quraysh were surprised by the message, the most hostile response came from the Prophet’s uncle Abu Lahab. He rejected the message and insulted the Prophet ﷺ. In response to his hostility, Allah revealed a chapter in the Qur’an condemning Abu Lahab: “May the hands of Abu Lahab be ruined, and ruined is he.” (Qur’an 111:1 – Quran.com) This revelation confirmed the truth of the Prophet’s mission and exposed the opposition of those who rejected the message of Islam. The public call of the Prophet Muhammad ﷺ at Mount Safa represents a pivotal moment in Islamic history. It illustrates the courage of the Prophet ﷺ in delivering Allah’s message despite the risk of rejection and persecution.

Hadith 01-07: The Importance of Good Character in Islam: Prophetic Hadith on Noble Manners & Righteous Conduct | Quran & Sunnah Guidance on Akhlaq | ZAD Academy Audio | Blogpost by Zayd Haji

Hadith 01-07: The Importance of Good Character in Islam: Lessons from the Prophetic Hadith on Noble Manners and Righteous Conduct | Qur’an and Sunnah Guidance on Akhlaq | ZAD Academy Audio | Blogpost by Zayd Haji Assalamu Alaikum wa Rahmatullahi wa Barakatuh, I am Zayd Haji, a student at ZAD Academy. In this lesson from ZAD Academy, we explore an important prophetic tradition that highlights the significance of good character (Akhlaq) in Islam. The Prophet Muhammad ﷺ was sent not only to deliver the message of Islam but also to perfect noble manners among humanity. Islam teaches that moral excellence is a fundamental part of faith. A Muslim’s character reflects their understanding of the Qur’an and their commitment to the teachings of the Prophet ﷺ. Allah praised the character of the Prophet Muhammad ﷺ in the Qur’an: “And indeed, you are of a great moral character.” (Qur’an 68:4 – Quran.com) Sa'd b. Hisham planned lifelong jihad against the Romans and sold his property. People of Medina discouraged him, citing the Prophet ﷺ forbidding extreme devotion and saying “Follow my example.” He returned to his wife after reconciling with her. He asked Abdullah ibn Abbas about the Prophet’s Witr prayer. Ibn Abbas directed him to Aisha bint Abi Bakr as the most knowledgeable. Aisha said the character of the Prophet ﷺ was the Qur’an. Night prayer (Tahajjud) was initially obligatory, then later made voluntary. The Prophet ﷺ usually prayed 9 rak‘ahs Witr, later 7 rak‘ahs in old age. After Witr he sometimes prayed 2 rak‘ahs sitting. If he missed night prayer due to sleep or illness, he prayed 12 rak‘ahs during the day. The Prophet ﷺ did not pray the whole night continuously, did not finish the Qur’an in one night, and fasted a full month only in Ramadan. Sahih Muslim 746a https://sunnah.com/muslim:746a Islam places great importance on good character because it carries immense reward. Abu Ad-Dardh narrated that the Messenger of Allah said: "Nothing is placed on the Scale that is heavier than good character. Indeed the person with good character will have attained the rank of the person of fasting and prayer." Jami` at-Tirmidhi 2003 https://sunnah.com/tirmidhi:2003 Another hadith highlights the excellence of noble conduct: Narrated `Abdullah bin `Amr: The Prophet (ﷺ) never used bad language neither a "Fahish nor a Mutafahish. He used to say "The best amongst you are those who have the best manners and character." (See Hadith No. 56 (B) Vol. 8) Sahih al-Bukhari 3559 https://sunnah.com/bukhari:3559 Narrated AbuUmamah: The Prophet (ﷺ) said: I guarantee a house in the surroundings of Paradise for a man who avoids quarrelling even if he were in the right, a house in the middle of Paradise for a man who avoids lying even if he were joking, and a house in the upper part of Paradise for a man who made his character good. Sunan Abi Dawud 4800 https://sunnah.com/abudawud:4800 Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, said, "I was sent to perfect good character." Muwatta Malik https://sunnah.com/malik/47/8 The Qur’an provides a comprehensive principle for righteous behavior: “Indeed, Allah commands justice, good conduct, and giving to relatives and forbids immorality, bad conduct, and oppression.” (Qur’an 16:90 – Quran.com) Scholars consider this verse one of the most comprehensive teachings regarding Islamic ethics. Good character is one of the most important aspects of Islam. The Qur’an and the Sunnah consistently emphasize honesty, patience, humility, and kindness toward others. By following the example of the Prophet Muhammad ﷺ and striving to improve our behavior, Muslims can strengthen their faith and earn closeness to the Messenger of Allah ﷺ in the Hereafter. Through learning and practicing noble manners, believers fulfill one of the greatest objectives of the Islamic message.

Fiqh 01-07: Foundations of Fiqh: Purification, Wudu, & Salah Essentials in Islam | Understanding Taharah & Prayer According to the Quran & Authentic Sunnah | ZAD Academy Audio | Blogpost by Zayd Haji

Fiqh 01-07: Foundations of Fiqh: Purification, Wudu, and Salah Essentials in Islam | Understanding Taharah and Prayer According to the Qur’an and Authentic Sunnah | ZAD Academy Audio | Blogpost by Zayd Haji Assalamu Alaikum wa Rahmatullahi wa Barakatuh, I am Zayd Haji, a student at Zad Academy. In this lesson from ZAD Academy, the focus is on the foundations of Fiqh, particularly the essential topics of purification (Taharah) and prayer (Salah). These subjects form the foundation of a Muslim’s daily worship and are necessary for practicing Islam correctly. The course aims to teach the basic rulings related to purification, types of impurities, ablution (wudu), major purification (ghusl), and the correct method of performing prayer according to the teachings of the Qur’an and the authentic Sunnah of Prophet Muhammad ﷺ. Purification is the key to performing acts of worship such as prayer. Islam places great emphasis on cleanliness and spiritual purity before standing before Allah. Allah says in the Qur’an: “O you who have believed, when you rise to pray, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.” (Qur’an 5:6 – Quran.com) This verse establishes the obligation of wudu (ablution) before prayer. Without purification, the prayer is not valid. Narrated Abu Huraira: The Prophet (ﷺ) said, "Allah does not accept prayer of anyone of you if he does Hadath (passes wind) till he performs the ablution (anew). Sahih al-Bukhari 6954 https://sunnah.com/bukhari:6954 This hadith clearly shows that purification is a prerequisite for valid prayer. The lecture introduces several important topics that students will study throughout the semester. These include: 1. Types of Impurities (Najasah) Students learn how impurities affect worship and how they can be removed from the body, clothing, and place of prayer. 2. Types of Water for Purification Islamic law explains which types of water are permissible for purification and how they should be used. 3. Ablution (Wudu) The course explains: * What breaks wudu * When wudu is required * The correct method of performing it 4. Major Purification (Ghusl) Ghusl is required after major ritual impurity such as marital relations or menstruation. Women are also taught the rulings related to purification after menstruation. 5. Etiquettes of Cleanliness The course covers the etiquette of answering the call of nature and how to purify oneself using water or permissible materials. Prayer is the second pillar of Islam and the most important daily act of worship. Narrated Ibn 'Umar: Allah's Messenger (ﷺ) said: Islam is based on (the following) five (principles): 1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Messenger (ﷺ). 2. To offer the (compulsory congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity) . 4. To perform Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan. Sahih al-Bukhari 8 https://sunnah.com/bukhari:8 Learning these rulings helps Muslims perform their prayers exactly as the Prophet ﷺ taught. Narrated Malik: We came to the Prophet (ﷺ) and stayed with him for twenty days and nights. We were all young and of about the same age. The Prophet (ﷺ) was very kind and merciful. When he realized our longing for our families, he asked about our homes and the people there and we told him. Then he asked us to go back to our families and stay with them and teach them (the religion) and to order them to do good things. He also mentioned some other things which I have (remembered or [??] ) forgotten. The Prophet (ﷺ) then added, "Pray as you have seen me praying and when it is the time for the prayer one of you should pronounce the Adhan and the oldest of you should lead the prayer. Sahih al-Bukhari 631 https://sunnah.com/bukhari:631