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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.

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: Explaining the Qur’an with the Qur’an itself.Explaining the Qur’an through authentic Sunnah.Understanding the Qur’an through the explanations of the Companions of the Prophet ﷺ.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. Tafsir should be studied through authentic and reliable Islamic sources.Beginners should avoid books that contain many weak or fabricated narrations.Some early tafsir works include Isra’iliyyat reports that require scholarly evaluation.Scholars of hadith carefully verify narrations before accepting them.The Qur’an must be understood through the Qur’an, Sunnah, and the explanations of early scholars.

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: 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, 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 wuduWhen wudu is requiredThe correct method of performing it4. 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

AQEEDAH 01-07: Understanding the Aqeedah of Ahl al-Sunnah wal-Jama‘ah: Following the Qur’an, Authentic Sunnah, and the Path of the Sahabah | ZAD Academy Audio | Blogpost by Zayd Haji Assalamu Alaikum wa Rahmatullahi wa Barakatuh, I am Zayd Haji, a student at ZAD Academy. This blog post summarizes an important lesson from ZAD Academy discussing the Aqeedah (Islamic creed) of Ahl al-Sunnah wal-Jama‘ah, which emphasizes adherence to the Qur’an, the authentic Sunnah of the Prophet Muhammad ﷺ, and the understanding of the righteous predecessors. Islamic belief is built upon divine revelation. Muslims are required to follow the guidance revealed by Allah in the Qur’an and explained through the Sunnah of the Prophet ﷺ. This foundational principle forms the core of the creed of Ahl al-Sunnah wal-Jama‘ah. One of the central themes in the lecture is that Islam is a complete and perfected religion. Allah declares in the Qur’an: “Today I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.” (Qur’an 5:3 – Quran.com) This verse was revealed during the Farewell Pilgrimage of the Prophet Muhammad ﷺ on the Day of ‘Arafah. It confirms that the religion of Islam is complete and does not require additions or innovations. Allah also states: “And We have revealed to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.” (Qur’an 16:89 – Quran.com) The Qur’an therefore serves as the primary source of guidance for humanity. The creed of Ahl al-Sunnah wal-Jama‘ah requires complete submission to the texts of revelation. Muslims must rely on the Qur’an and the authentic Sunnah for understanding Islam. Allah says: “O you who have believed, enter into Islam completely.” (Qur’an 2:208 – Quran.com) The Qur’an also warns believers not to speak about religious matters without knowledge: “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) The Sunnah complements the Qur’an and explains its meanings. Narrated Aisha: 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 https://sunnah.com/bukhari:2697 This hadith emphasizes the importance of avoiding innovations in religious practice. Allah says: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell.” (Qur’an 4:115 – Quran.com) The companions were the closest generation to the Prophet ﷺ and best understood the Qur’an and Sunnah. Narrated `Abdullah: The Prophet (ﷺ) said, "The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter. Then there will come some people who will bear witness before taking oaths, and take oaths before bearing witness." (Ibrahim, a sub-narrator said, "They used to beat us for witnesses and covenants when we were still children.") Sahih al-Bukhari 3651 https://sunnah.com/bukhari:3651 The correct Islamic creed is based on the Qur’an and authentic Sunnah.Islam is a complete religion that does not require innovation.Muslims must avoid speaking about religion without knowledge.The understanding of the Sahabah and early scholars is essential in interpreting Islamic texts.Innovations (bid‘ah) in religion are rejected in Islam.The Aqeedah of Ahl al-Sunnah wal-Jama‘ah calls Muslims to adhere strictly to the Qur’an, the authentic Sunnah, and the understanding of the companions of the Prophet ﷺ. This methodology preserves the purity of Islamic belief and ensures that Muslims remain connected to the original teachings of Islam.

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. Love and Loyalty: Loving the companions is part of loving the Prophet ﷺ. Hating or insulting them endangers one’s faith. Trust in Transmission: The Companions are reliable transmitters of the Qur’an and Sunnah; their righteousness is confirmed by Allah. Avoid Contention: Refrain from discussing past disputes among them. 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.

The Six Types of Revelation and Early Stages of Prophethood | ZAD Academy Audio | Blogpost by Zayd Haji By Zayd Haji – Student at Zad Academy Assalamu Alaikum wa Rahmatullahi wa Barakatuh, In this article, we explore the sixth lecture from Seerah – Semester 1 by Shaykh Assim Al-Hakeem, where he explains how revelation began for our beloved Prophet Muhammad ﷺ and the early years of his secret da’wah. The journey of revelation marks the foundation of Islam and provides profound lessons about patience, wisdom, and divine connection. The scholars classified divine revelation (Wahy) into six distinct types experienced by the Prophet Muhammad ﷺ: Revelation began with true dreams, which would unfold exactly as the Prophet ﷺ had seen them. This occurred six months before the first revelation in the Cave of Ḥirā’. The Prophet ﷺ said: “The truthful dream of a believer is one forty-sixth part of Prophethood.”(Sahih al-Bukhari 6989 – sunnah.com/bukhari:6989) Some scholars explain this fraction based on the Prophet’s ﷺ 23 years of prophethood — six months being one forty-sixth of that duration. At times, Angel Jibrīl (Gabriel), peace be upon him, appeared as a man and spoke directly to the Prophet ﷺ. The famous hadith of Jibrīl illustrates this: “A man came to us, dressed in white clothes, with black hair... and asked the Prophet about Islam, Iman, and Ihsan.”(Sahih Muslim 8 – sunnah.com/muslim:8) Jibrīl would sometimes inspire the Prophet’s heart without appearing. The Prophet ﷺ said: “The Holy Spirit has inspired me that no soul will die until it has received all its provision.”(Sunan Ibn Majah 2144 – sunnah.com/ibnmajah:2144) This was the hardest form. The Prophet ﷺ would receive the revelation with a sound resembling that of ringing bells, and it would cause physical strain. His companions noticed sweat on his forehead even on cold days during this intense form of revelation. The Prophet ﷺ saw Angel Jibrīl in his true form twice, with 600 wings, an image beyond human comprehension: Narrated `Abdullah: Regarding the Verses: 'And was at a distance of but two bow-lengths or (even) nearer; So did (Allah) convey the Inspiration to His slave (Gabriel) and then he Gabriel) conveyed (that to Muhammad...' (53.9-10) Ibn Mas`ud narrated to us that the Prophet (ﷺ) had seen Gabriel with six hundred wings. Sahih al-Bukhari 4856 https://sunnah.com/bukhari:4856 “He has been taught by one mighty in power, Dhu Mirrah (with mighty wings)...”(Surah An-Najm 53:5-6 – quran.com/53/5-6) The final and greatest level was when Allah directly revealed to His Messenger ﷺ without any intermediary during the Isra’ wa al-Mi‘raj (Night Journey). It was during this encounter that the commandment of five daily prayers was made obligatory. “Then He revealed to His servant what He revealed.”(Surah An-Najm 53:10 – quran.com/53/10) After the first revelation, Allah commanded His Messenger ﷺ: “Arise and warn.”(Surah Al-Muddaththir 74:2 – quran.com/74/2) The Prophet ﷺ began calling those closest to him in secret. The first to accept Islam included Khadijah (RA), Abu Bakr (RA), Ali ibn Abi Talib (RA), and his freed slave Zayd ibn Harithah (RA). For three years, Islam spread quietly, and around 130 men and women embraced the faith privately. During this period, Muslims prayed two units (rak‘ahs) connecting with Allah spiritually, before the five daily prayers were made obligatory in the heavens. The Prophet ﷺ’s mission emphasized faith, purification of the heart, and righteous character — all essential foundations for the believers even before formal laws were revealed. Key Lesson: Revelation began gradually, preparing the Prophet ﷺ and his followers spiritually and emotionally for the immense mission ahead. The early secret da’wah teaches us that change begins with inner purification and close, sincere companionship for the sake of Allah.

HADITH 01-06: The Mercy and Character of Prophet Muhammad ﷺ | ZAD Academy Audio | Blogpost by Zayd Haji By Zayd Haji – Student at ZAD Academy Assalamu Alaikum wa Rahmatullahi wa Barakatuh, In this lecture from Hadith Semester 1 by Shaykh Dr. Muhammad Salah, we explore the profound mercy and noble character of Prophet Muhammad ﷺ as taught through authentic Hadith and Qur’anic verses. Allah sent Prophet Muhammad ﷺ as a mercy to all humanity. The Qur’an states: “And We have not sent you, [O Muhammad], but as a mercy to the worlds.” (Surah Al-Anbiya 21:107, quran.com/21/107) This mercy encompassed the weak and strong, friend and foe, rich and poor, even extending to animals and the environment. The Prophet’s ﷺ mercy was a reflection of Allah’s infinite compassion. Allah describes the Prophet’s character as exemplary: “And indeed, you are of a great moral character.” (Surah Al-Qalam 68:4, quran.com/68/4) His life models humility, patience, kindness, and forgiveness. For example, when a child urinated on him, he calmly cleaned himself without anger, showing compassion in every circumstance. The Prophet’s mercy extended to enemies as well, exemplified in the story of Thumāmah ibn Uthāl, who embraced Islam after witnessing the Muslims’ kindness and tranquility. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it". [Al-Bukhari and Muslim] Another narration is: Messenger of Allah (ﷺ) said, "Allah has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection." [Al-Bukhari and Muslim]. Another narration in Muslim is reported: by Salman Al-Farisi: Messenger of Allah (ﷺ) said, "Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection." Another narration is: Messenger of Allah (ﷺ) said, "Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy". (That is He will use all the hundred units of mercy for his slaves on that Day). Riyad as-Salihin 420 https://sunnah.com/riyadussalihin:420 Islam teaches that acts of leadership must lead with compassion and reconciliation rather than dominance. Conclusion The Hadith and Qur’an together portray the Prophet whose mercy and character are central to his message. His compassion teaches us to be merciful, forgiving, and patient, embodying the beautiful ethics of Islam.

FIQH 01-06: The Fitrah and Its Practical Aspects in Islam | Shaykh Assim Al-Hakeem | ZAD Academy Audio | Blogpost by Zayd Haji By Zayd Haji – Student at ZAD Academy Assalamu Alaikum wa Rahmatullahi wa Barakatuh, In this session of Fiqh Semester 1 - Lecture 6, Shaykh Assim Al-Hakeem explains the concept of Fitrah — the natural disposition with which every human is created. This lecture highlights the spiritual and practical aspects of cleanliness and purity, emphasizing that these actions are both hygienic and acts of worship. The term Fitrah refers to the pure, innate nature that Allah instilled in all human beings. It inclines every person toward recognizing the Oneness of Allah and doing good deeds. Allah says: "So direct your face toward the religion, inclining to truth; [adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know." (Surah Ar-Rum 30:30, quran.com/30/30) This verse confirms that purity and devotion to Allah are embedded in human nature. A believer’s task is to maintain and refine this purity through both beliefs and actions. Shaykh Assim explains that Fitrah is of two types: Spiritual Fitrah: The inherent inclination to believe in the Oneness of Allah (Tawheed).Practical Fitrah: The natural behaviors that maintain cleanliness, purity, and modesty — essential parts of Islamic practice.It was narrated that Talq bin Habib said: "Ten things are from the Sunnah: Using the Siwak, trimming the mustache, rinsing the mouth, rinsing the nose, letting the beard grow, trimming the nails, plucking the armpit hairs, circumcision, shaving the pubes and washing one's backside." Sunan an-Nasa'i 5042 https://sunnah.com/nasai:5042 It was narrated from 'Aishah that: The Messenger of Allah [SAW] said: "Ten things are part of the Fitrah: Trimming the mustache, trimming the nails, washing the joints, letting the beard grow, using the Siwak, rinsing the nose, plucking the armpit hairs, shaving the pubes, and washing with water (after relieving oneself)." Mus'ab bin Shaibah said: "I have forgotten the tenth, unless it was rinsing the mouth." Sunan an-Nasa'i 5040 https://sunnah.com/nasai:5040 The Prophet ﷺ instructed specific hygienic acts that align with human nature: Using the Miswak: A natural tooth-cleaning stick. The Prophet ﷺ said:“The siwak is a means of purification for the mouth and pleasing to the Lord.”(Sunan an-Nasa’i 5, sunnah.com/nasai:5)Trimming the Mustache: It should not exceed the upper lip for cleanliness.Growing the Beard: A sign of obedience as the Prophet ﷺ commanded to let the beard grow and trim the mustache.(Sahih al-Bukhari 5892, sunnah.com/bukhari:5892)Clipping Nails, Plucking Armpit Hair, and Shaving Pubic Hair: Essential for hygiene and modesty. The Prophet ﷺ advised not exceeding forty days without performing these acts.(Sahih Muslim 258, sunnah.com/muslim:258)Islam integrates physical cleanliness with spiritual purity. By following these Sunnah practices, a Muslim maintains not only hygienic health but also strengthens their obedience to Allah. Purifying the body mirrors purifying the soul, reflecting the holistic beauty of Islam. Conclusion Shaykh Assim Al-Hakeem concludes that the true believer embraces both aspects of Fitrah — spiritual faith and physical cleanliness — maintaining the purity Allah created us upon. These daily Sunnah practices cultivate discipline, gratitude, and closeness to Allah.

Understanding the Correct Creed: Insights from Shaykh Ahmad Al-Romh | ZAD Academy Audio | Blogpost by Zayd Haji By Zayd Haji – Student at ZAD Academy Assalamu Alaikum wa Rahmatullahi wa Barakatuh, In the pursuit of authentic Islamic knowledge, ZAD Academy remains a beacon for students around the world, combining classical scholarship with modern education. This reflection from Shaykh Ahmad Al-Romh’s lecture on Aqeedah (Creed) explores what it means to hold the belief of Ahl al-Sunnah wal-Jama‘ah, the people of the Sunnah and the community. The lecture begins by encouraging believers to seek beneficial knowledge that nurtures both faith and intellect. Knowledge in Islam is not merely theoretical; it brings spiritual growth, discipline, and clarity. ZAD Academy promotes this principle, integrating technology and faith-based learning to equip students with the tools to spread ‘Ilm Shar‘i (religious knowledge). A cornerstone of the Islamic creed is the full submission to Allah’s command and the Messenger’s guidance. Allah says: “O you who believe! Enter into Islam completely and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (Surah Al-Baqarah 2:208, quran.com/2/208) Submission means that a believer accepts divine revelation without hesitation or doubt, recognizing that guidance comes only from Allah and His Messenger ﷺ. True faith manifests through obedience, not preference or personal interpretation. This principle is reaffirmed in another verse: “It is not for a believing man or woman—when Allah and His Messenger decree a matter—to have any other choice in that matter. And whoever disobeys Allah and His Messenger has truly gone far astray.” (Surah Al-Ahzab 33:36, quran.com/33/36) True believers are those who submit wholeheartedly to the judgment of the Prophet Muhammad ﷺ. Allah says: “But no! By your Lord, they will never believe until they make you (O Muhammad) judge in their disputes, and find within themselves no discomfort about your decision, and submit in full submission.” (Surah An-Nisa 4:65, quran.com/4/65) Faith requires both internal conviction and external submission to what Allah and His Messenger have ordained. The Prophet Muhammad ﷺ warned against excessive praise and exaggeration, saying: “Do not exaggerate in praising me as the Christians praised the son of Mary. I am only a servant, so call me the servant of Allah and His Messenger.” (Sahih al-Bukhari 3445, sunnah.com/bukhari:3445) Islam calls for balance and humility in worship. It rejects extremes while focusing on following the Prophet ﷺ sincerely in both action and belief. The correct creed is founded on faith, submission, and glorification of Allah. It is a natural disposition that removes doubt and strengthens conviction. Through platforms like ZAD Academy, students learn to embody these values, ensuring that knowledge leads to action, faith, and steadfastness upon the truth. References: Qur’an: 2:208, 33:36, 4:65 Hadith: Sahih al-Bukhari 3445

Assalamu Alaikum wa Rahmatullahi wa Barakatuh, The Companions of the Prophet Muhammad ﷺ (the Sahabah) are the best generation of this Ummah. Allah praised them in the Qur’an, and the Prophet ﷺ affirmed their excellence in many authentic hadith. Love for them is part of faith, while hatred towards them is hypocrisy. In this post, we will explore Quranic verses and authentic narrations highlighting their rank and why they remain role models for all Muslims. Allah the Most High declared His pleasure with the earliest Muslims who sacrificed everything for His cause: “And the first forerunners 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.” (Qur’an 9:100, Quran.com) This verse establishes their lofty status and guarantees Allah’s pleasure for the sincere followers of their path. Similarly, Allah commands the later generations of believers:“And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith, and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.” (Qur’an 59:10, Quran.com) The Prophet Muhammad ﷺ explicitly confirmed the superiority of his Companions: “The best of my nation is my generation, then those who follow them, then those who follow them.” (Sahih al-Bukhari 3650, Sahih Muslim 2533, Sunnah.com) This hadith establishes that the Sahabah are the best of people after the Prophets. Following their way is guidance, while opposing them is misguidance. It was reported that Ali ibn Abi Talib (may Allah be pleased with him) was asked: “Who are the best people after the Messenger of Allah ﷺ?” He replied: “Abu Bakr.” They asked: “Then who?” He said: “Umar.” They asked: “Then who?” He said: “Uthman.” When asked about himself, he said: “I am only a man among the Muslims.” (Sahih al-Bukhari 3671, Sunnah.com) Furthermore, Umar ibn al-Khattab (RA) said: “During the lifetime of the Prophet ﷺ, we used to consider the best of people to be Abu Bakr, then Umar, then Uthman.” (Sahih al-Bukhari 3697, Sunnah.com) The Prophet ﷺ gave glad tidings of Jannah to ten companions by name: “Abu Bakr is in Paradise, Umar is in Paradise, Uthman is in Paradise, Ali is in Paradise, Talhah is in Paradise, al-Zubayr ibn al-‘Awwam is in Paradise, Abdur Rahman ibn Awf is in Paradise, Sa’d ibn Abi Waqqas is in Paradise, Sa’id ibn Zayd is in Paradise, and Abu ‘Ubaydah ibn al-Jarrah is in Paradise.” (Jami‘ at-Tirmidhi 3747, Sunnah.com) This authentic narration highlights their guaranteed success with Allah’s mercy. The Prophet ﷺ warned against belittling or insulting the Sahabah: “Do not revile my Companions, for if one of you were to spend gold equal to Mount Uhud, it would not equal a handful of what they spent, nor even half of it.” (Sahih al-Bukhari 3673, Sahih Muslim 2540, Sunnah.com) This hadith affirms their incomparable rank. The Prophet ﷺ advised the Ummah to stick to the guidance of the rightly guided Caliphs: Narrated Al-'Irbad bin Sariyah: "One day after the morning Salat, the Messenger of Allah (ﷺ) exhorted us to the extent that the eyes wept and the hearts shuddered with fear. A man said: 'Indeed this is a farewell exhortation. [So what] do you order us O Messenger of Allah?' He said: 'I order you to have Taqwa of Allah, and to listen and obey, even in the case of an Ethiopian slave. Indeed, whomever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'" Jami` at-Tirmidhi 2676 https://sunnah.com/tirmidhi:2676 The Sahabah were the best of this Ummah, chosen by Allah to support His Messenger ﷺ. As seekers of knowledge, we must honor their legacy, study their lives, and follow their path sincerely, as Allah and His Messenger have commanded.

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,I am Zayd Haji, a student at Zad Academy. All praise is due to Allah, and peace and blessings be upon the Prophet Muhammad ﷺ, his family, companions, and all those who follow them until the Day of Judgment.In this blog, I will summarize a lesson from Zad Academy about major works of Tafsir (Qur’anic exegesis), focusing on their methodologies, authenticity, and contributions to Islamic scholarship. The Qur’an is the divine revelation sent for the guidance of humanity. Allah says:“This is the Book about which there is no doubt, a guidance for those conscious of Allah.” (Qur’an 2:2, Quran.com) To correctly understand the Qur’an, scholars devoted their lives in compiling Tafsir, drawing from the authentic Sunnah, statements of the Sahabah (companions), and reliable reports. The Prophet ﷺ emphasized the importance of knowledge when he said:“When Allah intends good for someone, He gives him understanding of the religion.” (Sahih al-Bukhari 71, Sunnah.com) Thus, Tafsir books remain critical in preserving the proper context, meanings, and rulings derived from the Qur’an. Imam al-Alawi (d. 516 AH) authored a summarized Tafsir that became widely acknowledged for its authenticity and reliability. He purified his Tafsir from weak and fabricated narrations, especially removing the Isra’iliyyat (Judeo-Christian reports) that had entered into earlier works. His methodology was based on: Authentic narrations from the Prophet ﷺ and his companions. Avoidance of weak hadiths and baseless stories. Presenting commentary in a concise and practical manner. Allah reminds us of the responsibility of transmitting knowledge truthfully:“And do not mix the truth with falsehood or conceal the truth while you know [it].” (Qur’an 2:42, Quran.com) Another major contribution in Tafsir literature is Tafsir al-Qurtubi, authored by Imam al-Qurtubi (d. 671 AH) from Andalusia (modern-day Spain). His Tafsir focused on the legal and jurisprudential (Fiqh) rulings derived from the Qur’an. While he was primarily a Maliki scholar, he openly discussed opinions from all major schools of Islamic law, showing fairness and breadth of scholarship. His methodology involved: Grouping verses dealing with legal or thematic issues. Explaining reasons for revelation (Asbab al-Nuzul). Addressing linguistic analyses and contextual details. Comparing scholarly opinions with evidence from Qur’an and Sunnah. This made his Tafsir not just a commentary, but an encyclopedic work in Qur’anic legal rulings. The comparison of scholars such as Imam al-Alawi, Imam al-Qurtubi, and earlier authorities like Ibn Jarir al-Tabari shows the diversity of approaches to Tafsir. Some focused on narrations, others on Fiqh rulings, while all remained committed to preserving the meanings of Allah’s speech. The Prophet ﷺ said:“The most truthful speech is the Book of Allah, and the best guidance is the guidance of Muhammad.” (Sahih Muslim 867, Sunnah.com) Therefore, Tafsir plays a vital role in linking Muslims to authentic understanding, free from innovations and distortions. Reliability in Tafsir depends on strict adherence to Qur’an and authentic Sunnah. Weak and fabricated narrations must be removed to preserve purity of interpretation. Scholars throughout history sought to clarify, authenticate, and transmit these works for the benefit of future generations. Students must approach Tafsir sincerely, with the intention of seeking Allah’s pleasure and acting upon knowledge. Allah says:“And say, ‘My Lord, increase me in knowledge.’” (Qur’an 20:114, Quran.com) From Imam al-Alawi’s purification of Tafsir literature to Imam al-Qurtubi’s focus on Qur’anic rulings, these works remain essential for Muslims striving to understand their faith deeply. The methodologies of great scholars teach us the importance of preserving authenticity, sincerity, and balance in Islamic scholarship.

Seerah 01-05: The Early Revelation of Prophet Muhammad ﷺ | ZAD Academy Audio | Blogpost by Zayd Haji Assalamu Alaikum wa Rahmatullahi wa Barakatuh,I am Zayd Haji, a student at Zad Academy. The life of Prophet Muhammad ﷺ can be divided into two important phases: the Meccan period and the Madinan period. Each stage had unique lessons and challenges, shaping the message of Islam. This blog post explores the preparation, first revelation, and the early prophetic experiences of the Messenger of Allah ﷺ, derived from authentic sources of the Qur’an and Hadith. The Prophet Muhammad ﷺ was born into Mecca and lived for 40 years before receiving the divine revelation. Although orphaned at an early age, Allah Himself protected and nurtured him. His father passed away before his birth, his mother when he was six, and his grandfather at eight. Despite these hardships, Allah preserved him from idolatry, immorality, and the common practices of ignorance prevalent in Mecca. “Did He not find you an orphan and give you refuge? And He found you lost and guided you.” (Qur’an 93:6-7, Quran.com) From his youth, the Prophet ﷺ was known as Al-Amin (the trustworthy). His people trusted him with their belongings and respected his wisdom. However, the Prophet ﷺ never worshipped idols nor engaged in their practices, distancing himself from shirk. Seeking closeness to Allah, the Prophet ﷺ would spend days in the Cave of Hira reflecting upon creation and the Oneness of God. This period of reflection was part of Allah’s divine preparation for the great responsibility of prophethood. As Allah says:“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” (Qur’an 3:190, Quran.com) The Prophet ﷺ’s fitrah (pure nature) inclined him to worship the Creator alone, though he did not yet know the exact way until the revelation began. When the Prophet ﷺ was in the cave at the age of 40, the Angel Jibreel (Gabriel) appeared and commanded him, “Iqra” (Read/Recite). The Prophet ﷺ replied, “I cannot read.” This happened three times until Jibreel revealed the first verses of the Qur’an: “Recite in the name of your Lord who created. Created man from a clinging substance. Recite, and your Lord is the most Generous – Who taught by the pen – Taught man that which he knew not.” (Qur’an 96:1-5, Quran.com) Startled by the experience, the Prophet ﷺ rushed home to Khadijah (may Allah be pleased with her), who comforted and reassured him. She reminded him of his noble character, saying Allah would never disgrace one who helps the poor, supports the needy, and maintains kinship ties. After a brief pause in revelation, the Prophet ﷺ once again encountered Angel Jibreel in his full majestic form, filling the horizon. The second revelation confirmed his mission, not only as a prophet but as a messenger sent to warn humanity: “O you who covers himself with a garment, arise and warn. And glorify your Lord. And purify your garments. And avoid uncleanliness.” (Qur’an 74:1-5, Quran.com) The Prophet ﷺ never faltered in conveying the message, for Allah assured him:“Your companion [Muhammad] has not strayed, nor has he erred. Nor does he speak from [his own] inclination. It is not but a revelation revealed.” (Qur’an 53:2-4, Quran.com) The early life of the Prophet ﷺ teaches us that Allah prepares His chosen ones with patience, trials, and protection. Seclusion and reflection are paths toward spiritual clarity. The Qur’an is a direct source of guidance revealed through Allah’s mercy, and it must remain central in our lives. Supporting others, helping the poor, and maintaining honesty bring Allah’s support and blessings. The Prophet ﷺ said:“The most beloved of deeds to Allah are those that are most consistent, even if they are few.” (Sahih al-Bukhari, Hadith 6464, Sunnah.com) By following his example of sincerity, consistency, and devotion, we too can strengthen our faith and relationship with Allah.