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The Virtues of the Friday Prayer

Understanding Virtue through the Prophetic Teachings (Lesson Thirteen): In this lesson Shaykh Faraz discusses the importance of the Friday prayer, how it may expiate our sins, and some etiquette pertaining to it. Abu Hurayra (Allah be pleased with him) relates that the Messenger of Allah (peace and blessings be upon him) said, “Whoever performs ritual ablution and does so well, and then goes to the Friday prayer, listens, and is attentive shall have all their sins between that Friday and the previous Friday as well as three extra days. And whoever touches pebbles has idled.” [Muslim and others]

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Scholars, Students of Sacred Knowledge and Poverty

Answered by Mufti Muhammad ibn Adam

Question :  Scholars, Students of Sacred Knowledge and Poverty

Answer : This is indeed a very important issue that affects no doubt many students of Islamic knowledge and those wishing to devote their lives to studying and teaching Islamic sciences and dedicating themselves to the service of Islam. I would like to shed some light on the issue from two perspectives. The first part of the answer will look at the virtues of poverty and its strong attachment with acquiring sacred knowledge, and how poverty was the hallmark of our pious predecessors. The second part will look at the importance of scholars and those devoting their lives to the service of Deen having a sufficient income and the responsibility of the community in terms of taking care of their scholars. With this twofold approach, there will be a balance in what I intend to say, Insha Allah.
Poverty, hunger and scarcity of wealth, the hallmark of our predecessors

The great late scholar of Hadith and other Islamic sciences, Shaykh Abd al-Fattah Abu Ghudda (may Allah have mercy on him) compiled an excellent work on the trials, tribulations and hardships that faced many of this Umma’s scholars titled “Safahat min Sabr al-Ulama ala Shada’id al-Ilm wa al-Tahsil”(Pages on the fortitude of scholars upon the trials of studying and collecting knowledge), wherein he recorded some incredible incidents concerning our scholars and showed how much hardship they had to endure whilst studying and acquiring sacred knowledge. Some remained hungry for days, others were not able to provide for their families and some did not even marry. Some scholars went to the extent of selling their personal belongings, cloths and furniture to fund their studies and to buy books. I would really encourage students of sacred knowledge, who understand Arabic, to read this book over and over again, so that it gives us strength and makes us realize that the lack of wealth we have today is nothing in comparison to the hardships the great luminaries of Islam had to face and endure.

The fact is that the Sunna of Allah Most High has always been (for a wisdom that He knows best) to keep those close to Him and those who dedicate their lives for the service of His Deen far away from the wealth and riches of this temporary world. The word “Dunya” is from the Arabic root word “Dunuw” which means degraded and humiliated. Thus, men of Allah have always been far and distant from gathering the riches of this mortal world. Indeed, there are exceptions to this general ruling, hence we do see some great personalities of Islam having wealth in their possession, but that remains an exception and was something intended for them by Allah Most High, as it suited them, and they too utilized this wealth for Islamic causes and charities.

We see the many Prophets of Allah (peace be upon them all) that they barely made ends meat. The Messenger of Allah (Allah bless him & give him peace) is a classic example for us, in that he preferred poverty over sumptuousness. His poverty was a poverty of choice and not something that was enforced upon him.

Let us look at some of the Hadiths in this regard, taken from Imam Nawawi’s Riyadh al-Salihin:

Sayyiduna Abu Hurayra (may Allah be pleased with him) reported that the Messenger of Allah (may Allah bless him and grant him peace) said: “If I had the whole of Uhud in gold, it would not make me happy for three days to pass while I have any of it except something I have kept for a debt.” [Agreed upon]

An-Nu’man ibn Bashir said: “Umar ibn al-Khattab mentioned the things of this world that the people had acquired and he said, “One day I saw the Messenger of Allah (Allah bless him and grant him peace) sifting through some bad dates he had found in order to fill his belly.” [Muslim]

Sayyida A’isha (Allah be pleased with her) said: “When the Messenger of Allah (Allah bless him and grant him peace) died, there was nothing in my house that could be eaten by a living creature except for half a barley loaf on a shelf. I ate from it until I seemed to have had it for a long time. Then I measured it and it finished.” [Agreed upon]

Sayyiduna Abu Hurayra (Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and grant him peace) said: “The poor will enter the Paradise five hundred years before the rich.” [At-Tirmidhi]

Sayyida A’isha (Allah be pleased with her) said: “The family of Muhammad (Allah bless him and grant him peace) never had their fill of barley bread for two consecutive days until he died.” [Agreed upon] In one variant, “From the time he came to Madina, the family of Muhammad (Allah bless him and grant him peace) never had their fill of wheat bread for three consecutive nights until he died.”

Urwa reported that A’isha used to say: “By Allah, nephew, we used to see three crescent moons in two months without a fire being lit in the houses of the Messenger of Allah (Allah bless him and grant him peace). I said. “Aunt, what did you live off?” She said, “The two black ones: dates and water. However, the Messenger of Allah had some neighbours among the Ansar, and they have milk camels, and they would send us some of their milk and we would drink it.” [Agreed upon]

Hence, the Messenger of Allah (Allah bless him give him peace) and his noble family lived a life that was far from the riches and wealth we find ourselves in today. He remained hungry for days and tied stones on his belly out of hunger. His dress was very humble, so too was his house. There are many Hadiths covered in Riyadh al-Salihinin this regard, but the abovementioned few narrations should be sufficient for the people of reflection.

The blessed companions of the Messenger of Allah (Allah bless him & give him peace) also lived a similar lifestyle. The Companion who narrated the most Hadiths from the Messenger of Allah (Allah bless him & give him peace), and who devoted and dedicated all his life to seeking the light of knowledge was Sayyiduna Abu Hurayra (Allah be pleased with him). He himself says: “There is none among the companions of the Prophet who has narrated more Hadiths than I except Abd Allah ibn Amr (ibn al-‘As) who used to write them and I never did the same.” (Sahih al-Bukhari)

When we search for the reason behind Sayyiduna Abu Hurayra learning sacred knowledge in abundance and narrating a lot of Hadiths, it becomes clear that the main cause was that he chose to live a life of poverty and not utilize his time in gathering wealth.

Imam Bukhari relates in his Sahih that Sayyiduna Abu Hurayra (Allah be pleased with him) said: “People say that I have narrated many Hadiths. Had it not been for two verses in the Qur’an, I would not have narrated a single Hadith, and the verses are: “Verily those who conceal the clear sign and the guidance which We have sent down . . . (up to) Most Merciful.” (2:159-160). And no doubt our Muhajir (emigrant) brothers used to be busy in the market with their business transactions and our Ansari brothers used to be busy with their property (agriculture). But I (Abu Hurayra) used to remain with the Messenger of Allah (Allah bless him & give him peace) contented with what will fill my stomach and I used to attend that which they used not to attend and I used to memorize that which they used not to memorize.” (Sahih al-Bukhari, 1/190)

Sayyiduna Abu Hurayra (Allah be pleased with him) also said: “I saw seventy of the people of Suffa and not a man among them had a cloak. They either had a waist wrapper or a sheet (kisa’) which they tied round their necks, some reaching to the middle of their legs and some reaching to the ankles. They would gather them in their hands, not wanting their private parts to be seen.” (Sahih al-Bukhari)

In accordance with the Sunna of the Prophets and the Companions, the great Imams and scholars of this Umma also led a life of poverty and self-restraint. They chose a life of hardships and trials over a life of luxury and comfort.

Sayyiduna Imam Shafi’i (Allah have mercy on him) said: “No one seeks this knowledge with pride and self-importance and then succeeds; rather, the one who seeks knowledge by putting himself down, enduring economic difficulties and serving the Ulama is successful.”

Imam Shafi’i also said: “Seeking sacred knowledge is inappropriate except for a destitute person.”

Sayyiduna Imam Malik (Allah have mercy on him) said: “No one reaches the level of learning that he desires until he endures the hardships of poverty, and he prefers poverty above everything.”

Dawud ibn Mikhraq said: I heard Nadhr ibn Shumayl say: “No individual will taste the pleasure of sacred knowledge until he becomes hungry and forgets his hunger.”

Sayyiduna Imam Ahmad ibn Hanbal (Allah have mercy on him) used to give poverty preference over everything else and he would say: “Patience (sabr) on poverty is a station (maqam) that only great people achieve, and poverty is more virtuous than prosperity.”

One of the Imams talked about his patience and tolerance (sabr) with poverty and that it reached such a level that even the “Sabr” pleaded to him for help and said enough. He replied: “O Sabr! Have patience”!

Imam al-Zabidi (Allah have mercy on him) said a few lines of poetry in which he said: “I said to poverty (faqr) where do you reside? “Poverty” replied: “In the turbans of the Fuqaha (scholars). I have a special bond and tie with them; hence it is difficult for me to break this tie”! (All quotes taken from Shaykh Abdal Fattah Abu Ghudda’s work, Safahat min Sabril Ulama

Moreover, these great luminaries of Islam suffered a great deal of hardship in acquiring sacred knowledge. The incidents that took place in their lives of hardships, poverty, trials and tribulations are too many to be mentioned here. If one wishes to study them, one may refer to the above-mentioned book of Shaykh Abd al-Fattah (Allah have mercy on him).

Importance of scholars having a sufficient income

Having said all of the above, it is also important to remember that Ulama and Shuyukh cannot survive without any income. They also have bills, rent to pay and families to provide for. Thus, classical Ulama also acknowledged the fact that extreme poverty can hinder one’s service to the Deen.

Sayyiduna Imam Shafi’i (Allah have mercy on him) said: “Do not take advice from one who has no flour in his house, because he will be overcome by distress.” (Manaqib Imam Shafi’i by al-Bayhaqi)

The reason behind this, as the Ulama explain, is that if a scholar is overwhelmed by extreme poverty and destituteness, he will not be able to devote his full attention towards teaching and serving the Deen of Allah. He will always be concerned with providing for his family and earning that which will help him get through life.

Thus, Ulama explain that there are two types of poverty:

1) Dark poverty (al-faqr al-aswad)

This is when poverty completely overwhelms a person to the extent that his mind is always occupied in trying to earn a living. This kills one’s intellectual potential and capacity, and the one involved in it disintegrates as a green plant would fade away when it is starved of water. This is the poverty regarding which the Messenger of Allah (Allah bless him & give him peace) said: “Poverty may sometimes lead to disbelief”. This is the type of poverty from which the Messenger of Allah (Allah bless him & give him peace) sought the refuge and protection of Allah Most High.

2) White poverty (al-faqr al-abyadh)

This is a situation where an individual is no doubt poor, but it is not to an extreme level. He is able to get through the daily economic responsibilities on a limited scale. One is content with what Allah has allocated for one; hence this poverty does not affect one’s intellectual potential, although others are generally far better well-off than one. This type of poverty is actually a blessing for a student of sacred knowledge, especially in the early days of learning, for one is saved from the worldly temptations that wealth can bring about.

Therefore, in conclusion, students of Islamic knowledge must understand that the path they have taken is a path of self-restraint, poverty and humility. One will no doubt have to sacrifice the luxuries of this world in order to truly reach a high level of knowledge and piety. Knowledge requires sacrifice. Historically, this sacrifice meant walking thousands of miles, hunger and in some cases even loss of limb. It is said that Imam Zamakhshari had a leg amputated because of frostbite he got when journeying in pursuit of knowledge.

If one is prepared to sacrifice the luxuries of this world during the early days of learning, Allah Most High then normally showers this person with bounties later on in life. The great master of inward sciences, Ibn Ata’illah as-Sikandari (Allah have mercy on him) said: “Whosoever does not endure a difficult beginning, does not have a bright ending” (man lam takun lahu bidayat muhriqa, lam takun lahu nihaya mushriqa).

At the same time, Muslim communities need to realize that scholars also have to survive and earn a living. Unfortunately, Muslim communities generally don’t appreciate and value Islamic knowledge in a manner they value other things. Scholars who dedicate their day and night in studying, teaching, researching and imparting knowledge are considered to be such that “they have nothing better to do”. Believe me, they can also go out and earn a luxurious lifestyle. They can also open their own businesses and gather wealth, but they choose not to engage themselves in earning wealth, rather they prefer to devote their lives for the service of Islam. The least we can do is to cater for their daily needs.

Imam Ibn Khallidun states in his renowned al-Muqaddima that the main reason behind Ulama being generally poor is that the masses don’t value what they have to offer. Only a handful of people truly appreciate their worth, hence they are not paid adequately. They themselves don’t like to degrade themselves by asking others to cater for their needs, hence they remain in poverty.

The value of Islamic scholars is much more than academic experts in other fields, for these experts cater for us in this life, whilst the Ulama give us advice and guide us in this life as well as the next. Hence, they should be looked after in the same manner as the experts in the other felids are looked after. Thus, we should ensure that our scholars are financially comfortable in a manner befitting their rank and honour, and that we support them in a thankful and dignified manner, not as if they are needy.

Today we see that Ulama are forced to work and run a business, for they are unable to support themselves and their families with the meagre income they acquire through teaching. As a result, their intellectual potential isn’t fully deployed for the service of the deen. This is the reason we find very few Ulama who are fully committed to the cause of teaching and research, especially in the West.

Thus, Muslim communities really need to wake up and truly appreciate the work of the Ulama. They should move away from paying the “minimum wage” to these great Shuyukh and cater for their needs in a more appropriate and respectful manner. At the same time, students of Islamic knowledge should realize that the path they have taken is not a path of gathering wealth; rather it is a path of sacrifices and hardships. With this balance, we will, Insha Allah, produce Ulama who resemble our pious predecessors in their inward and outward qualities.

And Allah knows best
Muhammad ibn Adam
Darul Iftaa
Leicester , UK

Importance of Intention in Seeking Knowledge

Answered by Mufti Muhammad ibn Adam

Question : Importance of Intention in Seeking Knowledge

Answer : The great Hadith master (hafidh), Imam Shams al-Din al-Dhahabi (Allah have mercy on him) states in his short but brilliant treatise al-Muqizah:

“Correcting of the intention by a student of sacred knowledge is essential. Thus, whosoever seeks the knowledge of Hadith (m, and other sciences of Islamic knowledge) to compete with others, to show-off, to achieve worldly gains or so that people praise him and his knowledge, then surely he has incurred loss. And if he seeks sacred knowledge for the sake of pleasing Allah Almighty and gaining rewards from Allah…and to benefit other people, then indeed he has triumphed. And if one’s intention is combined with the two, then the ruling (hukm) will be according to what is more dominant (ghalib).” (Dhahabi, al-Muqizah fi Ilm Mustalah al-Hadith with footnotes by Shaykh Abd al-Fattah Abu Ghuddah, P. 65)

The above statement of Imam Hafidh Dhahabi (Allah have mercy on him) pinpoints precisely as to what intention a student must have whilst seeking sacred knowledge. One must seek sacred and Islamic knowledge with the intention of pleasing Allah Most High and benefiting others, whilst seeking knowledge for pleasing the creation of Allah and for name and fame or with the intention of gaining worldly possessions is blameworthy. If one’s intention is a mixture of the two, in that he seeks knowledge for pleasing Allah Most High but at the same time there is an element of showing off, then one will be judged according to what is predominant of the two.

Also, Imam Dhahabi (Allah have mercy on him) further points out to the signs of having a sincere intention or otherwise, He mentions that the one who seeks knowledge for the sake of Allah Most High, then that knowledge creates in him humility, humbleness and the fear of Allah. And the one who seeks knowledge for worldly gains, he becomes proud with his knowledge, thus argues and quarrels with other Muslims. (See: al-Muqizah, p. 65)

Thus, your responsibility is to correct your intention at the outset and keep examining and rectifying your intention whilst studying. If you do that, you will have fulfilled your responsibility, Insha Allah.

As for saying that sacred knowledge will create pride in you thus one should not study, this is totally incorrect and baseless. Seeking sacred knowledge is a fundamental responsibility of every Muslim male and female and should not be discarded with the fear of having pride. If one was to do that, then there is fear in everything that one does in ones life, thus one will not be able to live. This is the ploy of Shaytan, in that he wants to prevent you from studying.

Also, don’t let the name-calling affect you in your studies. Don’t worry or bother too much about it. Take it in from one ear and let it out from the other. This may be difficult but remember that, this is the Sunnah of Allah Most High, in that he does not (normally) give a high rank and status except with a struggle. Think of all the Prophets of Allah, what they had to go through in order to preach and invite people to Allah Most High. Our beloved Messenger of Allah (Allah bless him & give him peace) also had name-calling, such as: a magician, insane, etc.

Thus, you are in the footsteps of the Prophets and this is a sign of acceptance, Insha Allah. Be firm and carry on with your studies. If you are severely affected by the people around you and it is impossible for you to study, then you may even want to move to another place or have a new circle of friends or study at some other place. Abstain from disclosing to them about your studying rather keep it to yourself. May Allah Most High help and assist you in your endeavours and bless us all with the light of sacred knowledge, Ameen.

And Allah knows best
Muhammad ibn Adam
Darul Iftaa
Leicester , UK

Knowledge Versus Ignorance

Answered by Aftab Ahmad Malik (excerpt from “The State We Are In”)

If many non-Muslims suffer from ignorance about Islam, some Muslims are also ignorant about their own tradition. Expressed as an ideology anchored in opposition to the West, and determined to wage a universal jihad, these Muslims reduce Islam to a violent anti-intellectual force. Even when retaliating against transgressions by an enemy, the classical Islamic jurists not only understood that acts of terrorism (hirâbah) were punishable by death, they viewed these acts as cowardly and even contrary to the ethics of Arab chivalry.

TheStateWEAREIN-AFTAB-MALIKFar from what we see on our TV screens today, the overriding imperative in Islam is mercy and compassion. Muslims have always known that aggression and excess are forbidden and that mercy, compassion and forbearance are the benchmarks of human dignity. There are innumerable commandments that urge Muslims to show these qualities at all times, despite the conditions in which they may find themselves in, such as: { On those who show compassion, God is the most compassionate } (Qur’an 12:64); { Wrong not, and you will not be wronged } (Qur’an 2:279); { If you pardon and overlook and forgive, then surely God is Forgiving, Merciful } (Qur’an 64:14). Likewise, the hadith literature, the sayings of the Prophet Muhammad God bless him and grant him peace, are replete with words urging the believers to be just, compassionate and merciful. The Prophet related that God said: “O My servants, I have forbidden Myself injustice, and have made it forbidden to you; so do not be unjust.” He also said: “Whoever is guilty of injustice against a fellow human being, whether in regard to his honour or anything else, let him seek his pardon for the Day of Resurrection [ … ]”. In another saying, he said: “God is Compassionate and loves those who are compassionate. He is gentle and loves those who are gentle to others. Whoever is merciful to creatures, to him is God Merciful. Whoever does good for people, to him will God do good. Whoever is generous to them, to him will God be generous. Whoever benefits the people, God will benefit him”.

Knowing full well that the Qur’an teaches Muslims not to allow hatred to drive Muslims to aggression, the Prophet’s words are clear: “Have mercy on people so you may receive mercy; forgive people so [that] you may be forgiven.” The Qur’an does not demand that everyone be Muslim, but rather, the Islamic message is that of honouring humanity and bestowing dignity upon the whole of humankind. The Islamic doctrine teaches that dignity of humanity precedes that of faith or even no faith. Having faced thirteen years of oppression in Makka, the Prophet Muhammad God bless him and grant him peace, migrated to Medina at the request of its tribal leaders and found himself in a multi-ethnic, multi-tribal, multi-cultural and a multi-religious setting. The Jewish Rabbi, `Abd Allâh ibn Salâm went to see the Prophet and to hear what he had to say. He narrated that the first sermon that the Prophet delivered in Medina was: “Oh Humanity, spread peace. Provide nourishment for people. Pray in the night when people are asleep and you will enter into Paradise in security and Peace.”

Muslims today must be strong and frank. We need to be supporters of justice even if it is against our very own selves, as the Qur’an instructs. Islam teaches that with infliction comes the strengthening of belief, not its corruption. When faced by threat and persecution, Muslims turn to the prayer of Prophets: { God is enough for us – and what an excellent Guardian! } This is how faith is articulated when we have trust in God at all times. When faith is replaced by tribalism, the response is different; Muslims experience the states of hopelessness, blame, resentment and helplessness. Prayer is substituted for rhetoric and rhetoric leads to hate. In this state, Islam has been enmeshed by the emotions of anger, hate and revenge; emotions which Islam views as detrimental to the human soul. The Qur’an warns against senseless killing saying: { Whoever has killed a single human without just cause, it is as if he has killed the entire humankind. }

While many people in the West have a certain degree of fear of Islam, many Muslims hold onto resentment, and by allowing a small group of people to manipulate these emotions, these tribes intend that people across the world should speak in absolutisms: “hating Islam” and “hating the West”. Tribal religion and tribal nationalism should be rejected in favour of seeing the human race as an extension of the family of Adam and Eve, with every member of the family having an inherent and inalienable right to dignity and honour.

Taken from livingislam.org with permission.

Beyond Hijab: Modesty Amongst Women in Islam

In this lecture, Shaykh Faraz Rabbani gives advice on reframing the question of Hijab from one of form (clothing) to one of essence (modesty) by using the Prophetic example and the example of the best of women: Khadijah, Fatima, Maryam, A’isha, and Asiya (May Allah (subhana wa ta’ala) be pleased with them all).

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Praying in Congregation

Understanding Virtue through the Prophetic Teachings (Lesson Eight): In this lesson Shaykh Faraz looks at the spiritual benefits of congregational prayer. Furthermore, Shaykh Faraz explains why there is gender distinction in certain rulings of law.

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Islamic Knowledge Podcasts

Download podcasts directly onto your device by visiting the SeekersHub Podcast or click on each individual link for direct download.

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icon-podcastThe Prophet – A Tremendous Blessing

In His Book, Allah Most High describes the Prophet (peace and blessings be upon him) as a person of tremendous character. In this khutba, Shaykh Faraz Rabbani explains what a tremendous blessing the Prophet is, and provides practical advice on how to establish a living connection with Allah’s Final Messenger.

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icon-podcastPrayer – The Best Remembrance

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icon-podcastProphetic Supplication for Guidance, Piety, Restraint, and Freedom from Need

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icon-podcastSeeking Allah – The Goal of Seeking Knowledge

Understanding Virtue through the Prophetic Teachings (Introduction) – This is the first of a series of podcasts in which Shaykh Faraz Rabbani will cover the text Fada’il al’A’mal by the great Imam Diya’ al-Maqdisi. In this lecture Shaykh Faraz sets the context for approaching this work of hadith.

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icon-podcastWudhu – Purifying Oneself Inwardly and Outwardly

Understanding Virtue through the Prophetic Teachings (Lesson One): This is a series of daily podcasts in which Shaykh Faraz Rabbani will cover the text Fada’il A’mal by the Great Imam Diya al-Maqdisi. In this lesson Shaykh Faraz examines the significance of wudu.

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icon-podcastWudhu and Rising in Rank with Allah

Understanding Virtue through the Prophetic Teachings (Lesson Two): It is related that the Prophet (peace and blessings be upon him) said: “Should I not point you to that which Allah wipes away errors through and by which He raises one numerous ranks.” In this lesson Shaykh Faraz Rabbani comments on the three actions one can do to raise in rank with Allah.

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icon-podcastOpening the Gates of Paradise with Wudhu

Understanding Virtue through the Prophetic Teachings (Lesson Three): In this lesson Shaykh Faraz explain how a believer can have the gates of paradise opened by perfecting their wudu. Umar ibn al-Khattab (Allah be pleased with him) relates that the Messenger of Allah (peace and blessings be upon him) said, “Whoever performs the ritual ablution and does so well, and then says, ‘Ashhadu al-la ilaha illa’l Llah(a) wahdahu la sharika lahu wa anna Muhammadan `abduhu wa rasuluh(u). Allahumma’j`lni mina’t tawwabin wa’j`alni mina’l mutatahhirin (I bear witness that there is no god but Allah, One without partner, and that Muhammad is His servant and messenger. O Allah, make me of the truly repentant and make me of those who truly purify themselves),’ all eight of the doors of Paradise are opened for them–and they can enter from whichever they wish.” [Muslim (144), Tirmidhi (55), and Abu Dawud (169), though Muslim didn’t mention the second part of the supplication]

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icon-podcastThe Virtues of the Call to Prayer

Understanding Virtue through the Prophetic Teachings (Lesson Four): ” The Messenger of Allah (peace and blessings be upon him), said, “Everything that hears the call of the muezzin — whether jinn, human, or otherwise — will bear witness to it on the Day of Resurrection.” In this lesson Shaykh Faraz Rabbani reflects on the greatness of the call to prayer, and the sunnahs related to the call to prayer.

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icon-podcastVirtues of Supplicating Between the Adhan and Iqama

Understanding Virtue Through the Prophetic Teachings (Lesson Five): It is related that the Prophet Muhammad (peace and blessings be upon him) said, “Supplication between the adhan and iqama is not rejected.” In the following lesson Shaykh Faraz Rabbani explains the merit of calling upon Allah during specific sacred times, and shed light on what a believer should be asking for from Allah.

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icon-podcastVirtues of Building Mosques

Understanding Virtue through the Prophetic Teachings (Lesson Six): It is related that the Prophet Muhammad (peace and blessings be upon him) said, “Whoever builds a mosque seeking the pleasure of Allah, Allah builds for them its like in Paradise.” In this lesson Shaykh Faraz Rabbani explains the importance of building and maintaining mosques.

Prophetic Supplications for Our Times – Seeking Refuge From Debt, Sin, and Disbelief

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In the Name of Allah, the Benevolent, the Merciful

The Beloved Messenger of Allah (peace and blessings be upon him) has a number of beautiful and powerful supplications against debt, sin, and disbelief.

Among them are:

1. “O Allah, I seek refuge in you from sinfulness and indebtedness.”

(Allahumma inni a`udhu bika mina’l ma’thami wa’l maghram)

[Reported by Bukhari, from A’isha (Allah be pleased with her)]

2. “O Allah, I seek refuge in you from disbelief and debt.”

(Allahumma inni a`udhu bika mina’l kufri wa’d dayn)

And Allah alone gives success.

Faraz Rabbani

10 Steps to Firm-Footedness in Seeking Knowledge of Fiqh

In this brief podcast, Shaykh Faraz Rabbani provides 10 genuinely useful tips on gaining and retaining a firm grasp of your knowledge of fiqh. Listen to it now.

See also:

“From knowing nothing to becoming a student of knowledge”
Advice from Habib Ali Al-Jifri for Seekers of Knowledge
The Etiquette of Seeking Knowledge

Habib Umar’s Advice to the Seekers of Sacred Knowledge
Shaykh Áwwamah’s advice for Students of Sacred Knowledge
Importance of Intention in Seeking Knowledge