ISLAMIC STUDIES RESEARCH – Détails, épisodes et analyse

Upholding the Rights and Honor of the Companions – Following the Way of the Sahabah in Islam | Tarbiyah Islamiyah 01-06 | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

In this session of Tarbiyah Islamiyah 01-06, Shaykh Ibrahim Zidan explores one of the central themes of Islamic creed and education — the rights of the Companions (Sahabah) and the obligation to love, respect, and defend them. These noble individuals were chosen by Allah to accompany the Prophet Muhammad ﷺ and to transmit his message to later generations.

Allah has explicitly praised the Sahabah in the Qur’an:

“Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves.”
(Surah Al-Fath 48:29 – quran.com/48/29)

Loving the companions and following their understanding of the religion is an integral part of faith. Speaking negatively about them contradicts the direction of the Qur’an, where Allah commands believers never to criticize a people whom He has praised.

“And the first forerunners [in faith] among the Muhajirun and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him.”
(Surah At-Tawbah 9:100 – quran.com/9/100)

This verse establishes that following the Sahabah’s understanding is not optional but fundamental. Any attempt to diminish their standing ultimately weakens the foundation through which Islam reached us — the Qur’an and Sunnah, transmitted through their trustworthy efforts.

All companions are deemed just and trustworthy (ʿudūl). The Prophet ﷺ said:

“Do not revile my companions, for if one of you were to spend gold equal to Uhud in charity, it would not equal a handful of what they gave, or even half of it.”
(Sahih al-Bukhari 3673 – sunnah.com/bukhari:3673)

This hadith highlights their unmatched rank and contribution. The generation that carried and preserved Islam deserves immense respect. Thus, believers must avoid delving into historical disputes or criticizing their actions.

The Prophet ﷺ forewarned that the ummah would experience divisions and gave clear guidance to remain upon his path and that of the rightly guided caliphs:

“I urge you to adhere to my Sunnah and the Sunnah of the rightly-guided Caliphs after me. Hold fast to it with your molar teeth.”
(Sunan Abi Dawood 4607 – sunnah.com/abudawud:4607)

The way to salvation and unity is by adhering to Revelation through their understanding. This ensures protection from deviation and sectarianism.

1. Love and Loyalty: Loving the companions is part of loving the Prophet ﷺ. Hating or insulting them endangers one’s faith.

2. Trust in Transmission: The Companions are reliable transmitters of the Qur’an and Sunnah; their righteousness is confirmed by Allah.

3. Avoid Contention: Refrain from discussing past disputes among them.

4. Follow Their Faith: Success lies in following the Qur’an and Sunnah according to their interpretation.

Conclusion: The companions (Sahabah) are the spiritual foundation of this ummah. Upholding their honor safeguards our connection to the authentic teachings of Islam. As the Prophet ﷺ guided, steadfastness upon his Sunnah and the way of his Companions ensures unity, purity of faith, and salvation.

Comparative Study of Tafsir Books: Al-Jalalayn & Al-Shawkani’s Fath al-Qadir | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

The study of Tafsir (Quranic exegesis) is vital in unlocking the layers of meaning, guidance, and linguistic beauty of the Qur'an. In this session of Tafsir 01-06, Shaykh Dr. Ahmad ibn Saifuddin introduces the audience to two influential works in Tafsir: Tafsir al-Jalalayn and Fath al-Qadir by Imam al-Shawkani, contrasting their approaches and value for students and scholars alike.

Imam Jalal ad-Din al-Mahalli (d. 864H) began Tafsir al-Jalalayn, and Jalal ad-Din al-Suyuti (d. 911H) completed it. This work is renowned for its concise explanations and its reliance on transmitted reports from the Prophet ﷺ and his Companions (as-salaf). The authors gathered narrations from major Hadith collections, such as Sahih al-Bukhari and Sahih Muslim, when clarifying verses of the Qur'an.

However, a key point for students is that al-Jalalayn does not always verify the authenticity of these reports. The importance of grading Hadith is highlighted in the sciences, distinguishing between authentic (sahih), sound (hasan), and weak (da'if) narrations, a principle underscored in the Qur'an itself:

"O you who have believed, if there comes to you a disobedient one with news, investigate..." (Surah Al-Hujurat 49:6 – quran.com/49/6)

A similar emphasis is found in the Prophet’s ﷺ approach to reporting.

"It is enough for a man to prove himself a liar by conveying everything he hears." (Sahih Muslim 5 – sunnah.com/muslim:5)

Contemporary scholars continue efforts to authenticate and clarify Hadith within classical Tafsir books.

The second major work discussed is Fath al-Qadir by Imam Muhammad ibn Ali al-Shawkani (d. 1250H). Al-Shawkani approaches Tafsir with linguistic rigor, examining the grammar, recitation (qira'at), and the context of each ayah (verse). He evaluates scholarly differences among jurists and linguists and often selects the view supported by evidence.

Al-Shawkani’s method refutes deviant opinions, argues for salafi perspectives, and regularly chooses the strongest, most authentic interpretations. By analyzing the language of verses, he foregrounds the primary sources of Islam:

"And We have certainly made the Qur’an easy to remember..." (Surah Al-Qamar 54:17 – quran.com/54/17)

• Transmission vs. Verification: Al-Jalalayn compiles many reports, but does not always verify them. Modern editorship involves grading reports and clarifying weak or authentic narrations.

• Linguistic and Analytical Evaluation: Fath al-Qadir stands out for its in-depth linguistic analysis, grammar, and juristic reasoning, opting for positions with the strongest evidence.

Students are encouraged to compare the methodologies of these books and review the authenticity and nuances of each. This enhances one's understanding of the Qur’an and deepens respect for the scholarly tradition.

Conclusion: Comparing classical and analytical Tafsir helps cultivate a holistic appreciation for the Qur’an’s timeless wisdom rooted in authentic transmission and rigorous linguistic analysis.

Etiquettes of Relieving Oneself in Islam | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

I am Zayd Haji, a student at Zad Academy. One of the most beautiful aspects of Islam is that it provides guidance for every part of our daily life, including something as natural as relieving oneself. While this may seem simple, the Prophet ﷺ taught us etiquettes that preserve purity, modesty, and respect for Allah’s blessings.

Allah ﷻ commands purification in the Qur’an:

“Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.”
(Qur’an, Surah Al-Baqarah 2:222)👉 quran.com/2/222

After relieving oneself, cleanliness is achieved either by washing with water (istinja) or by wiping with stones, tissues, or similar materials (istijmar), in odd numbers such as three or five. Both are valid, but using water is preferred.

The Prophet ﷺ instructed:
“When you drink, do not breathe into the vessel. When you urinate, do not touch your private part with your right hand. And when you cleanse yourself, do not use your right hand.”(Sahih al-Bukhari 5630 – Sahih)👉 sunnah.com/bukhari:5630

Before entering the toilet, one should say:
“Allahumma inni a‘udhu bika minal-khubthi wal-khaba’ith”
(“O Allah, I seek refuge in You from the male and female devils.”)(Sahih al-Bukhari 142 – Sahih)👉 sunnah.com/bukhari:142

Upon exiting, the Sunnah is to say:
“Ghufranak” (“I seek Your forgiveness.”)
(Sunan Abi Dawud 30 – Sahih)👉 sunnah.com/abudawud:30

1. Entering with the left foot and exiting with the right.

2. Avoiding urination in paths, shaded areas, or water sources, as it harms people and brings Allah’s curse.

3. Not speaking inside except for necessity.

4. Avoid urinating in holes, as they may be inhabited by jinn or creatures.

The Prophet ﷺ showed mercy even in correction. Anas ibn Malik رضي الله عنه narrated:
A Bedouin urinated in the mosque, and the people shouted at him. The Prophet ﷺ stopped them and after he finished, commanded that a bucket of water be poured over it.(Sahih al-Bukhari 219 – Muttafaqun ‘Alayh, Authentic)👉 sunnah.com/bukhari:219

Part of etiquette is refraining from cursing while in such a state. Abu Darda رضي الله عنه reported:
“When a person curses something, the curse ascends to heaven and the gates are closed. It descends to the earth and its gates are closed. It turns right and left, and if it finds no way, it returns to the one who was cursed — if he deserves it. Otherwise, it returns to the one who uttered it.”(Riyad as-Salihin 1556, Abu Dawud – Sahih)👉 sunnah.com/riyadussalihin:1556

The etiquettes of relieving oneself are a reflection of Islam’s perfection. By following these Sunnahs, we not only maintain physical cleanliness but also protect our spiritual state. Even simple daily acts can become a source of reward when done according to the Sunnah.

May Allah grant us the ability to implement these etiquettes in our daily lives.

Sources of Aqeedah in Islam | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

I am Zayd Haji, a student at Zad Academy. In this blog, I will summarize a key lesson on the sources of Aqeedah (Islamic creed). Aqeedah is the foundation of our faith, and it must be taken from authentic sources: the Qur’an, the Sunnah of the Prophet ﷺ, and the consensus of the righteous predecessors.

The Qur’an is the first and most important source of Aqeedah. Allah warns against opposing the Messenger ﷺ and abandoning the path of the believers:

“And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will turn him to what he has chosen and drive him into Hell, and evil it is as a destination.”(Qur’an, Surah An-Nisa 4:115)👉 quran.com/4/115

The authentic Sunnah explains and completes the Qur’an. Al-‘Irbad ibn Sariyah رضي الله عنه reported:

“The Messenger of Allah (ﷺ) delivered a moving speech… and said: ‘I urge you to adhere to my Sunnah and the path of the Rightly-Guided Caliphs, and cling to it firmly.’”(Sunan Ibn Majah 43, Book 1, Hadith 43) – Grade: Sahih👉 sunnah.com/ibnmajah:43

The Ummah will never unite upon falsehood. Anas ibn Malik رضي الله عنه narrated that the Prophet ﷺ said:

“My nation will not unite on misguidance, so if you see them differing, follow the great majority.”
(Sunan Ibn Majah 3950, Book 36, Hadith 25) – Grade: Hasan👉 sunnah.com/ibnmajah:3950

The Prophet ﷺ praised the first generations of Muslims as the best models for belief and practice.
Imran ibn Husain رضي الله عنه narrated:

“The best of my followers are those living in my generation, then those who will follow them, then those who will follow them…”
(Sahih al-Bukhari 3650, Book 62, Hadith 2) – Grade: Sahih👉 sunnah.com/bukhari:3650

Thus, the companions and their followers preserved Aqeedah in its pure form.

The Prophet ﷺ promised that a group from this Ummah will always remain upon the truth until the Day of Judgment.
Jabir ibn Abdullah رضي الله عنه reported:

“A group of people from my Ummah will continue to fight in defense of truth and remain triumphant until the Day of Judgment.”
(Sahih Muslim 1923, Book 33, Hadith 80) – Grade: Sahih👉 sunnah.com/muslim:1923

This is the saved sect (al-Firqah al-Najiyah) and Ahl al-Sunnah wal-Jamaʿah.

Islam also teaches that sound intellect does not contradict authentic revelation. The Prophet ﷺ explained the natural disposition of mankind:
Abu Huraira رضي الله عنه narrated that the Prophet ﷺ said:

“Every child is born upon the natural disposition (fitrah). It is his parents who make him a Jew, Christian, or Magian.”
(Sahih al-Bukhari 1358, Book 23, Hadith 114) – Grade: Sahih👉 sunnah.com/bukhari:1358

This fitrah (pure nature), guided by Qur’an and Sunnah, forms the foundation of true Aqeedah.

The creed of Islam is rooted in three foundations: the Qur’an, the authentic Sunnah, and the consensus of the righteous predecessors. The Prophet ﷺ left us upon a clear path, whose night is as bright as its day. By following these sources, we ensure our belief remains pure, protected from misguidance, and aligned with the truth.

Jazakum Allahu Khayran.

The Rights of the Prophet ﷺ | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
I am Zayd Haji, a student at Zad Academy.

Alhamdulillah, we continue our journey in Islamic education by discussing the rights of our beloved Prophet Muhammad ﷺ. Loving the Prophet, following him sincerely, and avoiding extremism in his regard are among the greatest obligations of every believer. These rights are rooted in the Qur’an and Sunnah, guiding us to balance love with correct belief and practice.

The Prophet ﷺ holds the highest status a human being can attain—servitude to Allah ﷻ and prophethood. Allah ﷻ says:

“Say, [O Muhammad], I am only a man like you, to whom has been revealed that your god is one God.”
(Qur’an, Surah Al-Kahf 18:110 — Quran.com/18/110)

While we must love the Prophet ﷺ more than ourselves, parents, and children, we are forbidden from exaggerating his status by attributing divine qualities to him. The Prophet ﷺ warned:

“Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a slave. So call me the slave of Allah and His Messenger.”
(Sahih al-Bukhari 3445 — Sunnah.com/bukhari:3445)

Thus, claiming that the Prophet ﷺ was created from light, that he had no human qualities like shade, or that all creation was made for him, contradicts the Qur’an and authentic Sunnah.

True love for the Prophet ﷺ means obedience. Allah ﷻ says:

“He who obeys the Messenger has indeed obeyed Allah.”
(Qur’an, Surah An-Nisa 4:80 — Quran.com/4/80)

Innovations such as celebrating the Prophet’s birthday (Mawlid) or swearing by his name were never practiced by the early generations. Instead, the Prophet ﷺ commanded:

Allah's Messenger (ﷺ) said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
(Sahih al-Bukhari 2697 — Sunnah.com/bukhari:2697)

Therefore, the correct way to honor him is to follow his Sunnah inwardly and outwardly, avoiding additions to the religion.

Among the Prophet’s rights is love for his family and respect for his companions. He ﷺ said:

“I remind you by Allah concerning my family.”
(Sahih Muslim 2408 — Sunnah.com/muslim:2408)

Regarding his companions, he ﷺ warned:

“Do not abuse my companions, for if one of you were to spend gold equal to Uhud, it would not equal a handful or even half of what they gave.”
(Sahih al-Bukhari 3673 — Sunnah.com/bukhari:3673)

Loving and defending them is part of loving the Prophet ﷺ.

The rights of the Prophet Muhammad ﷺ include love, obedience, following his Sunnah, avoiding extremism, respecting his family, and honoring his companions. True love is shown through adherence to revelation, not by exaggeration or innovation.

Allah ﷻ says:

“Say, [O Muhammad], if you love Allah, then follow me; Allah will love you and forgive you your sins.”
(Qur’an, Surah Aal ‘Imran 3:31 — Quran.com/3/31)

Following the Prophet ﷺ sincerely is the path to Allah’s mercy, guidance, and Paradise.

Tafsir Books in Islam | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
I am Zayd Haji, a student at Zad Academy.

Alhamdulillah, in this lesson we continue our journey in understanding Tafsir (interpretation of the Qur’an). Tafsir is essential for Muslims because it helps us understand the divine words of Allah ﷻ in their correct meaning. Scholars throughout history have written great works of Tafsir, and in this article, we will explore the most famous classical books of Tafsir, their methodologies, and why they remain important today.

Allah ﷻ says:

“Indeed, this Qur’an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.”
(Qur’an, Surah Al-Isra 17:9 — Quran.com/17/9)

Understanding the Qur’an requires correct explanation. The Prophet ﷺ emphasized the importance of knowledge:

“The best of you are those who learn the Qur’an and teach it.”
(Sahih al-Bukhari 5027 — Sunnah.com/bukhari:5027)

Therefore, the science of Tafsir developed to preserve authentic understanding and protect the Qur’an from misinterpretation.

Scholars classified Tafsir into two main categories:

1. Tafsir bil-Ma’thūr (Tafsir by transmission): Based on the Qur’an itself, Hadith of the Prophet ﷺ, sayings of the Companions (Sahabah), and the early generations (Tabi‘un).

2. Tafsir bil-Ra’y (Tafsir by opinion): Based on scholarly reasoning. Some of it is accepted when it aligns with authentic knowledge, but it is rejected when it contradicts Qur’an, Sunnah, or established reports.

The Prophet ﷺ warned against interpreting the Qur’an without knowledge:

“Whoever speaks about the Qur’an without knowledge, let him take his seat in the Fire.”
(Sunan al-Tirmidhi 2950 — Sunnah.com/tirmidhi:2950)

Imam Abu Ja‘far Muhammad ibn Jarir al-Tabari (d. 310H) wrote one of the earliest and greatest works of Tafsir. His book relied heavily on narrations from the Prophet ﷺ, the Companions, and the Tabi‘un. However, he also included reports from the Isra’iliyyat (Jewish and Christian traditions), which require caution. Despite this, scholars considered his Tafsir among the most authentic classical works.

Imam Isma‘il ibn Kathir (d. 774H) authored Tafsir al-Qur’an al-‘Azim, which became one of the most widely used Tafsirs. He was very cautious with Isra’iliyyat and critiqued weak narrations. His Tafsir remains a cornerstone of Qur’anic understanding and has been translated into English and many other languages.

• Rely on authentic sources: Qur’an, Hadith, Sahabah, and early scholars.

• Be cautious of Isra’iliyyat: Some narrations may be weak or fabricated.

• Compare methodologies: Al-Tabari included Isra’iliyyat more frequently, while Ibn Kathir critiqued them and warned readers.

Tafsir is a noble science that protects the meanings of the Qur’an and preserves the understanding of the early generations. Both Tafsir al-Tabari and Tafsir Ibn Kathir are treasures of Islamic scholarship. As students of knowledge, we must approach them with care, respect, and reliance on authentic chains of transmission.

May Allah ﷻ grant us beneficial knowledge and guide us to the truth.

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

I am Zayd Haji, a student at Zad Academy. In this blogpost, we will explore the marriages of Prophet Muhammad ﷺ, their wisdom, and the noble role of the Mothers of the Believers. Islam teaches that marriage is a natural way to channel human inclinations through halal means. The Prophet ﷺ, like all human beings, married, but his marriages carried wisdom, mercy, and service to Islam.

1. Marriage to Khadijah (RA)

As a young man of 25, the Prophet ﷺ worked in trade under Khadijah (RA), a respected businesswoman. She witnessed his honesty, trustworthiness, and noble character through her servant Maysarah. Impressed, she proposed marriage. Despite turning down many dignitaries, Khadijah chose the Prophet ﷺ.

The Prophet ﷺ married her, and their marriage lasted 25 years. He never married another woman during her lifetime. She was about 40 years old, and he was 25. From her, he had all his children except Ibrahim, who was born later from Maria al-Qibtiyya.

Narrated Abu Musa Al-Ash`ari: Allah's Messenger (ﷺ) said, "Many amongst men attained perfection but amongst women none attained the perfection except Mary, the daughter of `Imran and Asiya, the wife of Pharaoh. And the superiority of `Aisha to other women is like the superiority of Tharid (i.e. an Arabic dish) to other meals."

Sahih al-Bukhari 3769

https://sunnah.com/bukhari:3769

2. His Children

With Khadijah (RA), he had:

• Qasim (after whom he was nicknamed Abul Qasim)
• Abdullah (al-Tayyib or al-Tahir)
• Four daughters: Zaynab, Ruqayyah, Umm Kulthum, and Fatimah (RA).

All his sons died in childhood. His daughter Fatimah (RA) died six months after him. His son Ibrahim, from Maria al-Qibtiyya, also died at two years old. The Prophet ﷺ bore these losses with patience and trust in Allah’s decree.

Allah says:

“And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give glad tidings to the patient.”

(Surah Al-Baqarah 2:155, quran.com)

3. Marriages After Khadijah

After Khadijah’s death, the Prophet ﷺ married several women. Most were widows or divorced women who needed protection and support. His marriages also built alliances and conveyed the private aspects of his Sunnah.

Among his wives were:

• Sawda bint Zamʿa (RA) – a widow.
• Aisha bint Abu Bakr (RA) – the only virgin wife, who narrated over 2,000 hadith.
• Zaynab bint Jahsh (RA) – whose marriage abolished pre-Islamic adoption (Surah al-Ahzab 33:37, quran.com).
• Umm Salama (RA) – a widow with children.
• Hafsa bint Umar (RA) – daughter of Umar ibn al-Khattab.
• Safiyyah bint Huyayy (RA) – from a Jewish background, honored through marriage after embracing Islam.
• Juwayriya bint al-Harith (RA) – her marriage led to the freeing of many captives.
• Maymunah bint al-Harith (RA) – the last wife he married.

These marriages were not driven by desire but by divine wisdom, mercy for widows, strengthening community bonds, and preserving the Prophet’s Sunnah.

4. Wisdom of His Marriages

The Prophet’s ﷺ marriages taught Muslims:

1. Compassion – caring for widows and orphans.
2. Social Justice – freeing captives through marriage.
3. Preservation of Knowledge – his wives conveyed intimate details of his private life for the Ummah’s guidance.

Allah says:

“The Prophet is more worthy of the believers than themselves, and his wives are their mothers.”

(Surah al-Ahzab 33:6, quran.com)

The Prophet’s ﷺ marriages were acts of mercy, justice, and divine wisdom. Khadijah (RA) was his first and most beloved wife. The Mothers of the Believers played an essential role in preserving Islam. Through his marriages, we learn lessons of patience, responsibility, and the importance of family.

Notes:

1. Khadijah (RA) was the Prophet’s only wife during her lifetime.
2. All his children except Ibrahim were from Khadijah.
3. Most later marriages were to widows and served noble purposes.
4. Aisha (RA) preserved much of the Sunnah.
5. His wives are the Mothers of the Believers, honored forever in Islam.

Faith and Knowledge in Islam: Lessons from Abu Hurairah and the Branches of Iman

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

I am Zayd Haji, a student at Zad Academy. Today, I want to share a reflection on the importance of beneficial knowledge and the role of faith (Iman) in shaping our lives, inspired by the words of the Prophet Muhammad ﷺ and the legacy of his noble companion, Abu Hurairah (RA).

Knowledge as a Growing Light

Islam encourages seeking every form of beneficial knowledge. Just as the world advances with new sciences and technologies, Muslims are urged to use these tools to develop and present Islamic knowledge in ways that benefit society.

The Qur’an emphasizes:

“Say, ‘Are those who know equal to those who do not know?’” (Qur’an 39:9, quran.com/39/9)

Knowledge in Islam is compared to a pure spring — quenching the thirst of those who long for guidance from the Qur’an and Sunnah. Like flowers blooming in a garden, knowledge brings life, beauty, and clarity to the heart.

Abu Hurairah (RA): A Guardian of Hadith

One of the most well-known narrators of hadith is Abu Hurairah (RA), whose real name was Abd al-Rahman ibn Sakhr al-Dawsi. He embraced Islam and devoted his life to preserving the sayings of the Prophet ﷺ. Living through the caliphates of Abu Bakr, Umar, and Uthman (RA), he became a key source of prophetic traditions for the Muslim Ummah.

Abd al-Rahman b. Auf reported: I heard Mu'awiya b. Abu Sufyan saying in an address that he had heard the Messenger of Allah (ﷺ) as saying: He to whom Allah intends to do good, He gives him insight into religion. And I am only the distributor while Allah is the Bestower.

Sahih Muslim 1037b

https://sunnah.com/muslim:1037b

This highlights the value of companions like Abu Hurairah (RA), who dedicated their lives to preserving and teaching knowledge.

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is a branch of faith.

Sahih Muslim 35b

https://sunnah.com/muslim:35b

This hadith shows that Iman is comprehensive: it covers belief, worship, manners, and service to others. Even a simple act like removing harm from a pathway is part of faith, while modesty (ḥayāʾ) is highlighted as a key characteristic of a true believer.

In today’s world, modesty is often undervalued, yet the Prophet ﷺ described it as an essential part of faith. The Qur’an commands both men and women to lower their gaze and guard their modesty:

“Tell the believing men to lower their gaze and guard their chastity… and tell the believing women to lower their gaze and guard their chastity.” (Qur’an 24:30-31, quran.com/24/30-31)

This shows that modesty is not just about clothing but about humility, respect, and self-discipline.

Important Notes

1. Knowledge is a divine gift — it must be sought with sincerity and used to serve Islam.
2. Abu Hurairah (RA) preserved more hadith than any other companion, a blessing for the Ummah.
3. Faith has 70+ branches — from major declarations to small everyday actions.
4. Modesty (ḥayāʾ) is a key branch of faith and should be nurtured in personal and public life.
5. Iman is practical — it combines belief, speech, actions, and character.

Conclusion:

Faith and knowledge are inseparable in Islam. Just as beneficial knowledge grows and spreads like flowers in a garden, faith grows stronger through belief, worship, and good manners. May Allah grant us understanding of our religion and allow us to embody the branches of Iman in our lives.

“Indeed, Allah loves those who rely upon Him.” (Qur’an 3:159, quran.com/3/159)

Fiqh 01-04: Utensils in Islamic Jurisprudence: Purity, Usage, and Rulings | Insights from Shaykh Assim Al-Hakeem | Zad Academy Audio | Blogpost by Zayd Haji

In Islamic jurisprudence (Fiqh), the chapter of utensils (Al-Aniyah) comes right after the discussion of water. The reason is clear: water—the foundation of purification in Islam—is usually stored or carried in containers. Therefore, scholars examine whether the container itself affects the purity of water or not.

Halal Animals:

• If the animal (e.g., cow, camel, sheep) was slaughtered Islamically, its hide is pure whether tanned or not.
• If the animal died naturally, its skin becomes impure until it is tanned. Once tanned, it becomes pure and permissible to use.

Haram Animals:

• Skins from pigs, dogs, or predatory animals remain impure (najis) and cannot be used, regardless of tanning.

Abdullah b. Abbas said: I heard the Messenger of Allah (ﷺ) say: When the skin is tanned it becomes purified.

Sahih Muslim 366a

https://sunnah.com/muslim:366a

Narrated Shu'bah bin Al-Hakam: "I heard Ibn Abi Laila narrating that Hudhaifah asked for water, so someone brought him a vessel made from silver. He threw it, and said: 'I have indeed forbade him, but he refused to stop! Indeed the Messenger of Allah (ﷺ) prohibited drinking from silver and gold vessels, and from wearing silk and Dibaj, and he (ﷺ) said: "If is for them in this world, and for you in the Hereafter."

He said: There are narrations on this topic from Umm Salamah, Al-Bara', and 'Aishah.

[Abu 'Eisa said: ] This Hadith is Hasan Sahih.

Jami` at-Tirmidhi 1878

https://sunnah.com/tirmidhi:1878

“The Prophet ﷺ had a cup which broke, and he repaired it with a silver wire.” (Sunan al-Tirmidhi 1878, sunnah.com)

While the act of using gold/silver utensils is sinful, if one performed wudu using water from such a container, the wudu remains valid, since the water itself is pure.

Utensils of Non-Muslims

Abu Tha’labah al-khushani said that he asked the Messenger of Allah(ﷺ): We live in the neighbourhood of the People of the Book and they cook in their pots(the flesh of) swine and drink wine in their vessels. The Messenger of Allah(ﷺ) said: If you find any other pots, then eat in them and drink. But if you do not find any others, then wash them with water and eat and drink (In them).

Sunan Abi Dawud 3839

https://sunnah.com/abudawud:3839

Abu Tha'laba al-Khushani reported: I came to Allah's Messenger (ﷺ) and said: Allah's Messenger, we are in the land of the People of the Book, (so) we eat in their utensils, and (live) in a hunting region. where I hunt with, the help of my bow, and hunt with my trained dog, or with my dog which is not trained. So inform me what is lawful (Halal) for us out of that. He (the Holy Prophet) said: Regarding what you have mentioned of the fact that you live in the land belonging to the People of the Book and so you eat in their utensils, but if you can get utensils other than theirs, then don't eat in them; but if you do not find any, then wash them and eat in them. And regarding what you have mentioned about (your living) in a hunting region, what you hunt, (strike) with the help of your bow, recite the name of Allah (while shooting an arrow) and then eat; and what you catch with the help of your trained dog, recite the name of Allah (while letting oil) the dog and then eat it, and what you get with the help of your untrained dog, (if you find it alive) and slaughter it (according to the law of the Shari'ah), eat it.

Sahih Muslim 1930a

https://sunnah.com/muslim:1930a

Important Notes

1. Skins of halal animals → pure if slaughtered properly, otherwise pure only after tanning.
2. Skins of haram animals → always impure, cannot be purified.
3. Gold and silver utensils → strictly prohibited for eating/drinking. Silver may be used for repairs.
4. Utensils of non-Muslims → permissible if pure; wash if doubtful.
5. Modern utensils/appliances → apply the same fiqh rules on purity.

"Aqeedah Lessons 01-04: The Qur’an and Sunnah as the Foundation of Faith" | | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh

I am Zayd Haji, a student at ZAD Academy. All praise is due to Allah, and may peace and blessings be upon our Prophet Muhammad, his family, and companions. I testify that there is no god but Allah alone, without partner, and that Muhammad ﷺ is His servant and Messenger.

1. The Creed: The Qur’an and Its Preservation

The Qur’an is a strong foundation and solid truth, instilling faith in the heart with clarity in Arabic. We are to follow what Allah has revealed and not seek guidance from other sources.

"Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian." (Surah al-Hijr 15:9)

https://quran.com/15/9

This verse reassures us that Allah Himself protects the Qur’an from distortion.

2. Divine Authority of the Qur’an

Nothing is truer than Allah’s word. The Qur’an’s revelations are perfect in both report (accurate narration) and ruling (just legislation).

We are reminded that Allah sent down other scriptures—the Torah and the Gospel—to earlier prophets like Abraham and Moses, affirming the continuity of divine guidance.

3. The Criterion (Al-Furqan)

Allah has bestowed upon His Messenger ﷺ the Criterion—a tool to distinguish truth from falsehood. This serves as guidance for all humankind, through the Qur’an, which is both a mercy and a judicial standard.

4. Referring Disputes to Allah & His Messenger

If differences arise, the decision must be referred back to Allah and His Messenger, provided one truly believes in Allah and the Last Day. This command is earnest, not a trivial matter.

5. The Sunnah: Equally Obligatory

Following the Sunnah—that is, the Prophet’s words, deeds, approvals, and descriptions—is essential. Allah commands:

“And whatever the Messenger gives you, take it; and whatever he forbids you from, refrain from it. And obey Allah and His Messenger.”

Likewise, the Qur’an instructs:

“And We sent down to you the Reminder so that you may explain to the people what was sent down to them.”

Thus, both the Qur’an and the Sunnah are divinely revealed and mandatory.

6. A Heartfelt Hadith on Adherence

The Prophet ﷺ warned against neglecting the Sunnah. He said:

“Let me not find one of you reclining on his couch when he hears something regarding me which I have commanded or forbidden, and saying: ‘We do not know. What we found in Allah’s Book we have followed.’”

He also affirmed: “Indeed, I have been given the Qur’an and something like it [i.e., the Sunnah] along with it.”

Sunan Abi Dawud 4605

https://sunnah.com/abudawud:4605

This underscores that both sources are complementary and essential.

7. Summary — Key Points to Remember

1. The Qur’an is divinely revealed and preserved (15:9).
2. It is the ultimate criterion—truth in word and justice in law.
3. Disputes must be referred back to Allah and His Messenger.
4. The Sunnah is equally binding and a means to understand the Qur’an.
5. Neglecting the Sunnah is a grave error, as one has been given both the Qur’an and the Sunnah.

May Allah grant us firm adherence to His Book and the authentic practice of His Messenger ﷺ, so that we remain on sound creed and true guidance.