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.

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:

1. Spiritual Fitrah: The inherent inclination to believe in the Oneness of Allah (Tawheed).
2. 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.