The Prophet’s Smile: Responding to Rudeness With a Smile

The Prophet’s Smile Series Part Six: Responding to Rudeness With a Smile

By Shaykh Amin Buxton

In this series, we discuss the practices and acts that brought a smile to the Prophet Muhammad’s blessed face and made him laugh. We hope that by applying these lessons, we can gain his pleasure, and gain closeness to Allah Most High.  In this article, we explore valuable lessons from an incident our beloved Prophet had with a bedouin.


Responding to Rudeness With a Smile

Anas narrates that he was once walking with Allah’s Messenger (peace and blessings be upon him), who was wearing a Najrani shawl with a rough edge. All of a sudden, a bedouin came up behind him, took hold of the shawl, and pulled it with great force. The Prophet turned to face the man and Anas noticed that the force of the pull had left a mark on the Prophet’s neck.

“Muhammad,” he said, “Give me some of Allah’s money which is in your possession!”

The Prophet looked at him, smiled and instructed that he be given something.

(Narrated by al-Bukhari and Muslim)


This short incident brings to the forefront a number of the Prophet’s astounding character traits. 

He was walking with a servant, Sayyiduna Anas, who was a child at the time, shows his humility. Although he was the greatest human ever to walk the earth, he was glad to walk with anyone regardless of their age, gender, race and social standing. His choice of clothing is further evidence of his humility and lack of concern for worldly things. He could have worn the finest and smoothest of fabrics but he was happy with a shawl made in the Najran region of Yemen with an edge so rough – it was uncomfortable.  

Further, we witness the immensity of the Prophet’s forbearance, a beautiful quality known in Arabic as hilm. We are told that the description of the Prophet in the Torah is that the more rudely he is treated, the more he increases in forbearance. The Bedouin came from behind and, without any warning, grabbed the Prophet’s shawl, pulling it so hard that it physically hurt him. To add to this, he addressed him in a rude and blunt fashion. We are told in the Quran not to address the Prophet as we address our peers and equals, but this man was obviously ignorant of this. With no regard for good manners and without explaining his situation, he demanded that he be given some charity or zakat. 

We have to ask ourselves, how would we react in a similar situation? Our surprise and shock at being accosted from behind would quickly turn to anger and indignation. Then perhaps some pride and arrogance would creep in: how dare this person treat me like this! Who does he think he is? Does he really think he’ll be given anything after this?

This might well be our reaction. But it was not the reaction of Allah’s Beloved (peace and blessings be upon him). He had justification for becoming angry, but he did not. He could have turned away and ignored the man, and this would have taken great self-control, but rather he turned towards him. Instead of turning away from him, he turned towards him. The companions tell us that whenever someone called the Prophet from behind, he would turn his whole body to face them, give them his full attention and then respond. 

The Prophet’s response to the rudeness of the man’s demand was a smile or even a chuckle, depending on how the hadith is translated. Ugliness was met with beauty. He then instructed that the man be given something.

The Prophet recognized the truth of the Bedouin’s statement – that indeed it was not his money, but rather Allah was the true giver and he was merely distributing what Allah had given. This is true humility – to accept words of truth from whoever utters them, even if they come in such a blunt form.

The Bedouin had most likely recently embraced Islam and the Prophet knew that he had to be treated with special care. In this, there is a valuable lesson for us in how we should treat anyone, particularly those who are new to the faith or new to practicing it. They may not be familiar with some of the manners and etiquettes that we have learned over time. They may have grown up and lived in difficult environments.

This was perhaps the only time that the Prophet and the Bedouin were to meet and had the Prophet rebuked him, it could have shaken the man’s faith. 

Instead, his faith would have been made firm by the Prophet’s beautiful character and the receipt of financial support. This would have been his abiding memory of the Prophet. This is what he would have told his family, his children and his tribe about. The Prophet’s beautiful and warm smile would have lived with him for the rest of his days. 


Inscription Of The Prophet

Answered by Shaykh Abdul-Rahim Reasat

Question: Salams, I bought a hat that has a print that I thought was a general ancient ottoman painting. I did some research and apparently the print is actually a 14th-century picture depiction of the Prophet, Allah bless him and give him peace, with facial features shown. How do I dispose of it?

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

There is no specific, prescribed manner of disposing of the hat. The image is not a likeness of the Prophet, Allah bless him and give him peace, despite the intention of the artist. You can dispose of it as you wish.

It’s unfortunate that people have tried to imitate the likeness of the Messenger of Allah, Allah bless him and give him peace. Firstly due to it being impermissible for many reasons; one of them being the door of disrespecting him is opened thereby. Please refer to this answer for more information.

Secondly, because no matter how skilled they were they would always fall short of describing him. Or as Ibn al Farid, the Sultan of the Lovers, said, “Despite the expertise of those who describe his beauty, time will come to an end with much in him left undescribed.”

May Allah fills our hearts with love and veneration for him, Allah bless him and grant him peace. Amin

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with erudite scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish, and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic with teachers such as Dr. Ashraf Muneeb, Dr. Salah Abu’l-Hajj, Dr. Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr. Mansur Abu Zina, and others. He was also given licenses of mastery in the science of Qur’anic recital by Shakh Samir Jabir and Shaykh Yahya Qandil. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Ramadan Mubarak: The Prophet’s Dua When the New Moon is Sighted


The Prophet’s dua (Allah bless him and give him peace) for when the new moon is seen:

The Prophet s dua when New Moon is Seen


Allahumma ahhilhu `alayna bi’l yumni wa’l imani wa’s salamati wa’l islam. Rabbi wa rabbuka’l Llah

(O Allah, bring it to us with felicity, faith, safety, and submission. [Addressing the new moon:] My Lord & Your Lord is Allah.”


[Related by Tirmidhi, from Talha (Allah be pleased with him); sound]

To Be in the Company of the Prophet

Answered by Shaykh Farid Dingle

Question: Assalamu alaykum

What is a regimen (a hizb I can implement) day to day, week to week, month to month, year to year–so that inshaallah I’ll be in the company of the Prophet Muhammad (Peace and blessings be upon him) in the Hereafter?

Answer: Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

If only I knew! Nevertheless, here are some steps that we can all take:

1) Learning

We all need to learn what it is that Allah will ask us about. We need to learn about what is halal to eat and drink, how to get a halal income, how to interact with others in a halal way.

This entails studying a complete book of fiqh, and a complete book on Islamic character.

The following courses would cover this:

Belief and practice, Halal and Haram, Spirituality, Marriage.

2) Applying

This is where it really starts. To be with Messenger of Allah in this life and the next means to follow in his footsteps. Through the courses above, you should know pretty well what to do, but now you need to do it.

The point is not tons of works, but rather fulfilling your obligations, performing the confirmed sunnas, being persistent, and not given in to idleness. You should always be doing something useful.

3) Tripping up

To err is human, but trick to keep going even when you fall on you know. The rule is: whoever keeps going, wins.

And the Holy Prophet has said, Allah bless him and grant him peace, ‘By Him in whose hand is my soul, if you did not sin, Allah would do away with you, and bring a people who would sin and then they seek forgiveness from Allah, and He would forgive them.’ [Muslim]

Ferreting out your own faults and finding out how and why you fall of your face is essential. If you just assume that you are okay or that your faults will just disappear, you are in grave danger.

We always have to be changing and working on ourselves. This requires work. Allah Most High has said:

He who purifies it [his soul] has already succeeded,
And he who squanders it has already given in to ruin.
[91: 9-10]

5) Company

The Messenger of Allah, Allah bless him and grant him peace, said, ‘A man is upon the religion of his best friend, so let one of you look well to whom he befriends.’ [Abu Dawud]

You have to be with people who are going in the same direction as you are.

6) Continual repentance

Please see this answer.

In general, the deeper the repentance the closer you are to Allah and His Messenger.

I pray this helps. If it does, and you get to the other side, please give me a helping hand too.

[Shaykh] Farid Dingle

Shaykh Farid Dingle grew up in a convert family in Herefordshire, UK. In 2007, he moved to Jordan to pursue traditional studies. Shaykh Farid continues to live in Amman, Jordan with his wife and kids. In addition to continuing his studies he teaches Arabic and several of the Islamic sciences.

Shaykh Farid began his journey in sacred knowledge with intensives in the UK and Jordan (2004) in Shafi’i fiqh and Arabic. After years of studying Arabic grammar, Shafi’i fiqh, hadith, legal methodology (usul al-fiqh) and tafsir, Sh. Farid began specializing in Arabic language and literature. Sh. Farid studied Pre-Islamic poetry, Umayyad, Abbasid, Fatimid, and Andalusian literature. He holds a BA in Arabic Language and Literature and continues exploring the language of the Islamic tradition.

In addition to his interest in the Arabic language Shaykh Farid actively researches matters related to jurisprudence (fiqh) which he studied with Shaykh Hamza Karamali, Shaykh Ahmad Hasanat, and continues with Shaykh Amjad Rasheed.

Ten Ways to Prepare for Ramadan From Now

With Ramadan just around the corner, many of us are looking for ways to make sure that this will be the year we change, writes Nour Merza. With this in mind, here are ten ways to prepare yourself for Ramadan.

1. Make the right intention

Beginning right now, make an intention that this Ramadan will be a time of great spiritual effort and sincerity. To help turn that intention into reality, make checklists of both daily goals for Ramadan (read a section of Quran or a beneficial lecture every day, etc.) and goals for the overall month (visit a home for the elderly, invite two non-Muslim friends for a chance to experience iftar, etc.).

See What Is the Intention” in The Complete Guide to Fasting

2. Prepare your body

Make sure you are up to par physically by adjusting the amount and quality of your food intake. Start by eliminating snacks and have smaller meals in the weeks leading up to Ramadan. Also reduce your caffeine intake so that the lack of your morning coffee or afternoon tea doesn’t debilitate you in the first few days of the holy month. Of course, if you’re fasting during the month of Sha’baan, you’re halfway there.

See: Ramadan Detox for a Healthy Ramadan – Dr. Rehan Zaidi of MysticMedicine

3. Review all medical situations before Ramadan

Make sure to get your medical business in order before Ramadan arrives. If you suffer from a particular illness, check with a doctor, preferably one who understands the importance of fasting, on whether fasting is a reasonable option for you. If you are taking medication, ask your doctor if you can take your doses during non-fasting hours instead of during the day. Also, check if there are options to take your medication via injection instead of orally, as in the Hanafi school injections do not break your fast.

See: When Does an Illness Allow One To Break The Fast?

4. Observe voluntary fasts

Voluntary (nafl) fasts are a great way to help prepare the mind, body and soul for Ramadan. If you can do it, follow the Prophetic sunna and fast the month of Shaaban, which comes just before Ramadan. If that proves too difficult, try to implement some of these other sunnas: fasting on Mondays and Thursdays, or fasting on the ‘white days’ of each Islamic month: the 13th, 14th and 15th.

See: Should I Fast on the White Days or Mondays and Thursdays?, and Merits of Sha’ban Muwasala

5. Increase Quran recitation

Many people aim to do a complete reading of the Quran at least once during Ramadan. If you don’t have a habit of reading the Quran daily, take this as an opportunity to incorporate that habit into your life. This will enable you to read longer sections of the book during Ramadan. Even if doing a complete reading of the Quran during Ramadan is too difficult, making a habit of reading one page or even a few verses a day will bring many blessings during the holy month and afterwards, as the Prophet (pbuh) said: “The most beloved of actions to Allah are the most consistent ones, even if in little amount.”

See: Our Relationship with the Quran – Mufti Muhammad ibn Adam al-Kawthari

6. Perform extra prayers

prepare for Ramadan

Credits: Ccarlstead

If you have no missed obligatory prayers to make up, start to pray voluntary sunna prayers to prepare yourself for the extra prayers that take place in Ramadan. If you do have missed obligatory prayers, use the time you would give to the sunna prayers to make some of them up. Don’t feel that you are missing out on the opportunity to do voluntary sunnas, because God says in the famous Hadith Jibreel, “My servant draws near to Me by nothing more beloved to Me than that which I have made obligatory on him.”

See: Informative to Transformative: How to Upgrade Your Prayer, and Praying the Confirmed Sunnas with Make-Ups: I Feel Overwhelmed.

7. Give charity

Use the weeks leading up to Ramadan to increase your acts of charity, be that in the form of giving money to needy people or worthy causes. These could be anything from sponsoring a Syrian refugee family, to  supporting scholars and students of sacred knowledge through SeekersGuidance’s #SpreadLight campaign. Giving charity is a way to purify your wealth, and you can enter the month of Ramadan in a greater state of purity. It also opens doors for great good in your life, for the Prophet (pbuh) has told us, “Allah says, ‘Spend, O son of Adam, you will also be spent on.’”

See: How Much Should I Give in Charity?

8. Engage in service (khidma)

Spend some time before Ramadan to find a local charity or community service opportunity to work with, whether it be in an Islamic environment or in the wider community. If you begin well before Ramadan starts, you will adjust to the environment before you begin fasting, so that you can explain to co-workers  why you can’t join them for a coffee break or a meal.

See: The Roots of Fruitful Service and Seven Counsels for Successful Service and Activism – Advice from Shaykh Faraz Rabbani

9. Focus on your character

Imam al-Ghazali discusses the inner dimensions of the fast in his Revival of the Religious Sciences , which you can observe before Ramadan arrives. He mentioned that one must learn to fast with all the limbs, from all that harms the heart. You can, for example, avoid certain television shows to keep the eyes from seeing nudity, leave particular conversations to keep the ears from hearing foul language, and control the ego to keep the tongue from argument or backbiting. The inner fast is among the most important aspects of fasting Ramadan and is often more difficult than the physical fast from food, water and sexual relations, so the earlier you begin to practice this, the better.

See: The Inner Dimensions of Fasting – Imam Abu Hamid al-Ghazali

10. Organize your life to minimize waste, overconsumption and the ills that come with this

One of the major concerns about how Muslims practice Ramadan today is the high level of overconsumption and waste that takes place during the holy month – a reality which is completely antithetical to the Prophetic tradition. Imam Zaid Shakir and others have spoken about ‘greening’ Ramadan as practiced today in the Muslim community, while Shaykh Abdal Hakim Murad has suggested that Muslims use Ramadan to support ethical, fairtrade companies.

prepare for Ramadan

Credits: Mathew Paul Argall

Imam Zaid’s mosque in Oakland, California offers a great model for doing this. With a little bit of extra organization and commitment, communal iftars are served on borrowed crockery and silverware (from friends, neighbors or a local Muslim restaurant) instead of their disposable variation. Washable handclothes are used instead of paper towels. The amount of trash saved by these actions – especially over the course of the month – is enormous, and embodies the Prophetic example of being, as the Quran describes, “a mercy to all the worlds.” See: Global Warming and Wasterfulness

Written by Nour Merza. Cover photo by Oliver Hegenbarth.

Adab 07: The Proprieties of Earning a Living

Ustadh Tabraze Azam dives deep into the proprieties of earning a lawful income, its virtues, and its rewards in this life and in the life to come.

The trustworthy, honest trader will be with the prophets, the truthful, and the martyrs [on the Day of Judgement], said the Messenger of Allah, Allah bless him and give him peace. (Tirmidhi)

When we live up to the ideals and deep, moral standards of the religion, we can be hopeful of something tremendous from Allah in the hereafter. After all, this life is merely a means to the next, and not an end-goal in and of itself. Earning a livelihood is something that most of us can probably relate to, but our fast-paced lives, however, can sometimes hinder our ability to simply pause for a moment and review our trajectory into eternity. Seldom is a moment of contemplation void of any lasting benefit when it is for Allah.

As we try to reconnect with our faith and live it more faithfully, with propriety, we should recall the words of Allah in which He informs us that He “made the day for livelihood.” (Sura al Naba’ 78:11) Thus, it is Allah’s favor upon us by which we are blessed with days in which we can fulfill the purpose of that time. A believer is a “son of his moment,” namely, somebody concerned with being in the right places at the right times, and doing what will be most pleasing to Allah therein. With gratitude, we can come to appreciate the most menial of tasks, and with gratitude, Allah increases us in ways we couldn’t otherwise imagine.

With this in mind, let us now turn our attention to some of the proper manners to be upheld in seeking a living for Allah.

Righteous Intentions (Niyya Saliha)

The Prophet, Allah bless him and give him peace, reminded us that a believer’s intention is better than his action or work itself (Bayhaqi, Shu‘ab al-Iman). Accordingly, getting our intentions right will ensure that we receive a splendid, unspeakable reward from Allah Most High even if we’re not prosperous, even if we don’t fulfil our hopes and dreams and even if it simply wasn’t meant to be. This is a huge mercy.

What, then, should we intend? Above all, to seek the pleasure of Allah Most High as this is the point of life itself. When you have such a noble intention, the most mundane of tasks can transform into something sacred. But given the difficulty of maintaining such a lofty state, the scholars recommend having secondary intentions which act as the pathways to the central intention.

Thus, intend to:

    1. 1) abstain from begging,


    1. 2) abstain from coveting what others have,


    1. 3) become financially strong and independent,


    1. 4) provide for your dependants,


    1. 5) uphold the values and ethics of the Sacred Law of integrity, commanding the good and otherwise,


    1. 6) fulfil a personal and a communal obligation (fard ‘ayn/kifaya),


    1. 7) make regular charitable donations,


    8) be of service to Allah’s creation, and similarly any other intention that comes to mind of virtuous matters.

Reliance (Tawakkul) upon Allah Most High

Our Master ‘Umar, Allah be pleased with him, reported that Allah’s Messenger, Allah bless him and give him peace, said, “If you relied upon Allah as He should be relied upon, He would give you sustenance just as the birds are given sustenance: they leave hungry in the morning, and return satiated in the evening.” (Tirmidhi) He, Allah bless him and give him peace, also told the Bedouin man who asked about the manner of true reliance (tawakkul) to “tie the camel, and then rely upon Allah.” (Tirmidhi)

Reliance, as defined by Jurjani in his Ta‘rifat, is confidence and contentment with what is Allah’s, and despair with respect to what is in the hands of people. Namely, realising that Allah alone is the sole doer, and consequently, that it is not people who will prevent your livelihood from reaching you as they are intrinsically incapable and needy. Rather, He is the Sufficer (al-Wakil), and He alone gives and constricts as He wills. So what’s the point of taking the means? Because the lawgiver commanded it.

True reliance upon Allah isn’t negated by taking the means as the two matters are distinct. Reliance upon Allah is a state of the heart whereas taking the means (asbab) is an action of the limbs. When the two are conjoined, the fullest and truest meaning of reliance is realised. And this is why Imam Birgivi wrote, “Taking the outward means which normally lead to the outcomes desired doesn’t negate reliance at all, and this is why earning a living is an obligation.” (Al-Tariqa al-Muhammadiyya)

Practizing a Lawful and Dignified Trade

The Prophet, Allah bless him and give him peace, instructed us, “No one eats any food better than the one who eats from what he earns by work of his own hands. The Prophet of Allah, Dawud, peace be upon him, used to eat from what he earned by the work of his own hands.” (Bukhari) Note that this is a metaphor for earning a living and not that the best line of work is carpentry, baking or any other work in which the hands are directly used! Moreover, the Prophet Dawud, Allah bless him and give him peace, wasn’t in need of such work and wealth as he was the Caliph of the entire earth at the time. However, the tradition (hadith) informs us of the nobility of the rank of working and his desire to do what was superior and more pleasing to Allah Most High.

When choosing a line of work, look for the kind of opportunities which you are deeply interested in, and also allow you to fulfill your potential, yet at the same time, don’t infringe upon any of your religious obligations. Primarily, this latter point entails that your very line of work needs to be lawful. Engaging in, encouraging or abetting sin is destructive to your hereafter. Keep such lines of work at a healthy distance so that you don’t have to explain yourself, or worse, bear the consequences, later. If you’re unsure regarding the legality or otherwise of your work, you should consult a reliable scholar before making any serious decisions.

Avoiding the Unlawful (Haram) and Offensive (Makruh)

The basis in transactions is the verse of the Qur’an, “You who believe, do not wrongfully consume each other’s wealth but trade by mutual consent.” (Sura al Nisa’ 4:29) The masterful Ottoman Qur’anic exegete, Abu al-Su‘ud Effendi, clarified that “wrongfully” means anything that is contrary to the Sacred Law, whether that is by way of theft, misappropriation, deception, gambling, engaging in usurious dealings, or anything else that the Sacred Law interdicted.

Our religion encourages us to engage in trade, but it is imperative that we avoid the kind of unethical behavior that many, unfortunately, fall into, let alone sin. The recognition that lack of clarity in transactions leads to unnecessary disputes and argumentation, for example, should move us to do something about it. Appreciate that things sometimes go wrong so be clear with one another about the terms of your agreement so that you don’t lose each other in mere worldliness. The way out, then, is to be grounded in sufficient law, or fiqh, which will ensure that you don’t fall into the religiously blameworthy or unlawful altogether.

As part of a longer tradition, the Messenger of Allah, Allah bless him and give him peace, said, “Do not be resentfully envious of one another, do not artificially inflate prices against one another, do not loathe one another, do not give a cold shoulder to one another, do not undercut one another in business transactions, but be, servants of Allah, brothers.” (Muslim)

Learning A Trade Well (Itqan) and Doing A Good Job (Ihsan)

Allah Most High says, “Indeed, We granted David a great privilege from Us, commanding: ‘O mountains! Echo his hymns! And the birds as well.’ We made iron mouldable for him, instructing: ‘Make full-length armor, perfectly balancing the links. And work righteousness O family of David! Indeed, I am All-Seeing of what you do.’” (Sura Saba 34:10-11) Something we can take away from this latter verse is the Divine injunction to the Prophet Dawud, Allah bless him and give him peace, to perfect his trade and not simply to produce something that others couldn’t.

Allah’s Messenger, Allah bless him and give him peace, continually guiding us to what Allah loves, is reported to have once stated, “Allah is pleased when any of you does some action and perfects it.” (Tabarani) One of the hallmarks of believers is that they work, not only to produce, but to beautify. The trait of excellence, or ihsan, is deeply rooted in tradition and a foundational principle of the prophetic way. Practically, if you’re doing something, do it well. Don’t sell yourself short, and be an example to others in the trade, particularly when you are noticeably religious in societies where Islam is something unfamiliar.

Exhibiting Mercy (Rahma) and Other Praiseworthy Traits in Dealings

Whether you run your own business or work for another, you should always try to keep your heart in the right place, and at the same time, exhibit what you can of lofty, prophetic character traits. Taking it easy with people, particularly with those of lesser means, is a sure way of attaining the great good foretold by the Noble Prophet, Allah bless him and give him peace. Jabir ibn ‘Abdullah reported that Allah’s Messenger, Allah bless him and give him peace, said, “May Allah show mercy to a man who is generous and easy-going when he sells, when he buys and when he asks for settlement.” (Bukhari)

Use the opportunity of work to remember your Lord and reset your intentions. Imam Sha‘rani related that his teacher and guide, ‘Ali al-Khawass, used to supplicate to Allah upon opening his store every morning, “O Lord, make this a means of benefiting your creation.”

Likewise, there is great virtue in remembering Allah in the marketplaces or in places of general heedlessness. Make it a point to say the takbir (Allahu akbar), tahmid (Alhamdu li Llah), tahlil (La ilaha illa Llah) and tasbih (Subhana Llah) at least once in the morning and once in the afternoon in seeking the closeness of Allah Most High. If you have more motivation, you can recite the blessed words of the Prophet, Allah bless him and give him peace, “There is no god but Allah. He is alone and has no partner. To Him belongs sovereignty and to Him belongs all praise. He gives life and He gives death. He is alive and does not die. In His hand is all good, and He has power over all things.” (Tirmidhi)

Giving from What You Love: Charity (Sadaqa) and the Afterlife

Allah Most High says, “You will never achieve righteousness until you donate some of what you cherish. And whatever you give is certainly well known to Allah.” (Sura Al-‘Imran, 3:92) Further, the Prophet, Allah bless him and give him peace, informed us that charity is a “proof.” (Muslim) A proof of what? Faith. When you give, you are showing your deep certitude and faith in Allah Most High, in the truth of the prophetic message, in the veracity of the hereafter and everything that entails.

The best of giving is when it is selfless, sincerely for Allah and swiftly forgotten. Consistent donations, even if only slight, are superior to sporadic payments, even if large. Charity wards off calamities, wipes out sins, cleanses and purifies wealth and draws you nearer to your Ever-Merciful Lord.

Finally, it behooves us to recognize that the reality of earning a living is that it is Allah Most High who is the Provider (al-Razzaq). The wage which you earn is merely a means which He has created, and, at the end of the day, He is the one who creates sustenance (rizq) through it. So although wealth may sometimes come and go, know that it doesn’t intrinsically aid one.

The ultimate objective is to be ever-cognizant of the Divine, and to travel toward Him with a deep desire to live an ethical, pleasing life: the kind of life the Prophet (Allah bless him and give him peace) directed us towards. “Say, O Prophet, ‘If you sincerely love Allah, then follow me; Allah will love you and forgive your sins. For Allah is All-Forgiving, Most Merciful.’” (Sura Aal ‘Imran, 3:31)

And Allah alone gives success.

Adab 06: The Adab of the Mosque Pt II

Ustadh Tabraze Azam reminds is of the honor Allah has bestowed upon the mosque as a place of worship and the importance of right conduct in it.

Allah Most High says:

Light upon light! Allah guides whoever He wills to His light. And Allah sets forth parables for humanity. For Allah has perfect knowledge of all things. That light shines through houses of worship which Allah has ordered to be raised, and where His Name is mentioned. He is glorified there morning and evening. (Sura al Nur 24:35-36)

Proper manners take time to inculcate. But the more sacred the space or setting, the greater the emphasis is in maintaining a high bar. Each time we display something of a higher level of religion, and thank Allah for it, He increases us out of His generosity. Each time we apply ourselves to a deeper level of excellence, it only shows Allah Most High that we truly care and that His religion is certainly something very dear to us.

“And whoever honours the symbols of Allah, it is certainly out of the piety of the heart.” (Sura al Hajj 22:32) A heart stationed between regular gratitude for Allah’s blessings and a look to the eternal life is the kind of heart that is moved to work righteous deeds, even if only seemingly slight.

With this in mind, let us now turn to the remainder of the proper manners (adab) and sunnas relating to mosques, the houses of Allah Most High.

Sanctity: Physical and Spiritual

One matter which must be remembered at all times is that the mosque has a sanctity (hurma). Upholding this entails that we keep it not only physically clean, which is obvious, but spiritually clean too, namely, from distractions and matters which disturb the stillness and serenity therein. Accordingly, young children who don’t understand the concept of what a mosque or prayer is should be left at home. If there is a need for them to be present, they should be kept beside you so that they can be reminded to remain quiet.

Similarly, you should take a moment to ensure that your phone is muted or turned off as you enter the mosque. It is unbecoming to enter into a sacred space of worshipers and then disturb them with, sometimes, unfortunate ringtones. This is much more emphatic when it occurs during the prayer, so you should use slight movements to quiet down the phone if it happens.

If the phone is away from you, you may need to break the prayer lest it cause further annoyance to the other praying persons. Needless to say, the same would apply to an inconsolable child. Infringing upon the rights of others is a serious matter.

Public Lessons, Sermons, and Recitation

Generally, recitation is something which is a private matter. There is, however, benefit in louder recitation which has a more powerful effect on the heart, mind and soul as more limbs take part in the process. If you would like to recite aloud, you should choose an appropriate place to sit, away from those who are praying and others who may be engaged in worship. The basis is that the mosque is for private devotion so you should be careful that your recitation doesn’t unknowingly become something else.

The exception is when there are public events such as the weekly Friday sermon, or the occasional marriage ceremony (nikah) – depending on the time of year! – or the ‘eid sermon. When such sermons begin, it is not permitted to talk or pray until, depending on circumstance, the sermon or prayer ends. Other public lessons or events in appointed times are also exempted from the general rule and you should strive to give the speaker the respect due.

Worldly Activities

Part of maintaining the dignity of this sacred space is ensuring that we don’t violate what is was made for by engaging in worldly affairs in it. Buying and selling in the mosque is something that was interdicted by the Prophet, Allah bless him and give him peace, as the mosque isn’t supposed to be a kind of marketplace, even if you entered to pray. (Abu Dawud) So that book you wanted from Amazon will have to wait some minutes!

In the same way, eating and drinking was generally inappropriate as it is distracting, brings in smells and affects the entire space. But this doesn’t negate the fact that the one who is engaged in a spiritual retreat (mu’takif) is in fact permitted to do these things because he is bound to stay in the mosque. Otherwise, activities other than prayer, remembrance, recitation and other devotion is best done elsewhere.

Obeying the Imam (Wali al Amr)

The basis is to obey those who have authority over one in a particular context. Putting aside the legal nuances, the general idea is that, for example, you should listen well to the host when he directs you, as the guest, to your seat or the food.

Similarly, the imam of the mosque is working within his capacity as the authority figure and he should be obeyed when he orders the rows to be straightened, gaps to be filled or appoints somebody to lead the prayer on his behalf, namely, those matters which are in the greater interests of everybody within the mosque and taking part in the congregational prayer.

All of these matters are within his domain and he has a right to choose as he sees fit. Nevertheless, when he is mistaken, he remains a fellow believer who deserves dignity, respect and sincere counsel (nasiha), so it should be afforded to him with full and proper decorum.

The Call to Prayer (Adhan)

The Messenger of Allah, Allah bless him and give him peace, said, “When it is time for prayer, let one of you give the adhan.” (Bukhari) This is one of the strongest of the sunnas of our religion and a sign and marker of Islam itself. It is a means of reminding us of the pre-eternal call of the Divine and a reminder of the reality of life and the proximity of the Hereafter. So it behooves us to make it a point to become of those who “respond to Allah and His messenger when he calls you to that which gives you life.” (Sura al Anfal 8:24)

The one giving the call to prayer (adhan) should know the prayer times, face the qibla, be in a state of ritual purification, beautify his voice, and elongate the words, yet without exaggerating such that the adhan becomes very long.

The sunna of the one listening is to respond to the adhan by repeating the words after the caller. Then one and all should send blessings on the Prophet (Allah bless him and give him peace) and supplicate for the Prophet (Allah bless him and give him peace) to be granted the Station of Mediation (wasila).

Supplication upon Entering and Exiting

It from the sunna to supplicate when entering and leaving mosques. Imam Nawawi writes in his Book of Remembrances (al-Adhkar) that a person can recite the following supplication, for example, upon entering: “O Allah, open for me the doors of Your mercy’ (allahumma iftah li abwab rahmatik).” And upon leaving, he would say, “O Allah, I ask of You from Your bounty’ (Allahumma inni as’aluka min fadlik).” (Muslim)

We ask Allah Most High to clothe us inwardly and outwardly in beauty so that our hearts and limbs fall into true submission at all times, and so that we genuinely become “masajid” ourselves, or vessels of sincere, humble, perpetual worship.

And Allah alone gives success.

In this series of articles and podcasts, Ustadh Tabraze Azam discusses the meaning of adab and what it means for a Muslim to do things in the right way.

Sura al Kahf: Musa, Khidr and Knowledge – Shaykh Walead Mosaad

Shaykh Walead explains the story of Musa and Khidr, peace be upon them. He highlights the key lessons from the story and its major theme.

Now we get to the parable of Musa and of Khidr, peace be upon them. Tribulation with one’s knowledge – what one thinks one knows. It’s mentioned that Musa, peace be upon him, that he believes that or he believed that there was no one more knowledgeable than he. And then Allah directed him to “a servant among our servants” where he might learn something that he did not know.

Another narration says that the Prophet Musa, peace be upon him, said that if there is someone who is more knowledgeable than me, then Allah lead me to him. I want to meet him, so that I may learn from him.

The River and the Ocean

Musa, peace be upon him, is of the five considered to be the five greatest prophets and messengers. The other four being Ibrahim, Nuh, Isa, and Muhammad, peace be upon them. So we can’t say that Khidr overall was greater than Musa, who also was sent as a messenger, peace be upon them.

The most that they say about Khidr is that he was a prophet, and even that is a point of contention. Not everybody agrees that he was a prophet. In other words, that he received revelation. So how is it then that Musa, peace be upon him, can learn something from someone who overall is less than he is. That’s the whole point of the story.

Sometimes you can find things in the river you don’t find in the ocean. If Khidr was a river he certainly had things that Musa did not have. The three things that Khidr did and then the justifications of why he did them cannot be understood in terms of outward aspects of Islamic law – or the Shari‘a. They can’t be reconciled.

Outer Form, Inner Truth

That’s why Musa had the objections that he did, peace be upon him. He had to object because from the outward aspect of it there’s no way they could be justified. But then Khidr shows him that inwardly there is a reason.

Allah Most High says:

وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

And when Moses said to his servant, “I will not give up until I reach the meeting of the two seas, though I go on for many years.” (Sura al Kahf 18:60)

It said that the servant was a great-grandson of Yusuf, peace be upon him. His name is Yusha (Joshua). He was in the court of Al Aziz – the court of Pharaoh in Egypt. He was with Musa, peace be upon him.

When he says: “I will not give up until I reach the meeting of the two seas.” He had received revelation from Allah that this is where you may find him. No one knows exactly where that is. Different opinions have been given.

Some have said that it’s where the two rivers meet between Azerbaijan and Armenia. Another opinion says that it’s actually where the Strait of Gibraltar is, which would be where the Mediterranean Sea meets the Atlantic Ocean.

Meeting of the Two Seas

It’s not the important aspect of the story but there was an appointed place where they were supposed to meet so they go.

فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا

Then, when they reached their meeting point, they forgot their fish, and it took its way into the sea, being free. (Sura al Kahf 18:61)

One of the things that Musa, peace be upon him, received as revelation is that when you reach the point of the two oceans or the two seas, you will lose your fish that you brought as provision to eat. Then you will know that is where to find him because he doesn’t find you, you find him.

This shows you adab al ‘ilm: that the seeker goes and finds the teacher, not that the teacher goes and finds the student. Musa, peace be upon him, is the one who went out forth even though he is the prophet and the greatest messenger living on the face of the earth of the at the time, which would make him the greatest human being living on the face of the earth at the time. Yet he is the one who’s going to seek not the one to be sought.

Prophet, Teacher and Student

So even though some some people may be teachers they’re also always going to be students. It’s not a mutually exclusive thing. Every teacher is a student, although not every student is a teacher.

فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَـٰذَا نَصَبًا

When they had passed over, he said to his page, “Bring us our breakfast; indeed, we have found weariness in our journey.” (Sura al Kahf 18:62)

قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ۚ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا

He said, “Did you see? When we took refuge in the rock, then I forgot the fish, and it was Satan himself that made me forget it so that I should not mention it – and it took its way into the sea in a marvelous manner.” (Sura al Kahf 18:63)

قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَارْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصًا

He [Musa] said, “This is what we were seeking!” And so they retraced their steps. (Sura al Kahf 18:64)

In other words that was the sign that Must, peace be upon him, was waiting for from Allah Most High.

فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا

Then they found one of Our servants unto whom We had given mercy from Us, and We taught him knowledge from Our Presence. (Sura al Kahf 18:65)

A Servant of Allah

This ‘abd: Khidr, peace be upon him, is described again as a servant of Allah. This could mean he that was a prophet. Again there is a difference of opinion. It seems that he could not have known what he knew except by revelation. That would give credibility to the idea that he was a prophet. In all likelihood he probably was.

Allah says: “unto whom We had given mercy from Us, and We taught him knowledge from Our Presence.” Mercy and knowledge go hand in hand, because if your knowledge doesn’t need lead you to mercy it will lead to poison and destruction.

That which is powerful of itself – and there’s nothing more powerful than knowledge, than to know – if it’s not coupled with or tempered by mercy, it could be destructive rather than productive. That is often what happens. Knowledge can be used for very destructive ways.

A Mercy from Allah

Even knowledge of the religion can be very destructive. People can use it as a hammer to beat people into submission, rather than as an tool of mercy as was originally intended. Now Khidr had both, which means that any of the things that he did, even if we don’t understand them outwardly, were still done by Allah’s mercy.

The type of knowledge that Khidr, peace be upon him, had was not a taught knowledge. He didn’t learn it from anybody. No one taught it to him. This is referred to as al ‘ilm al ladunni, which is directly inspired knowledge from Allah Most High, of which any human being can avail themselves.

You don’t have to be a prophet. Allah can inspire you to do things or can put things in you: knowledge or epiphanies or realizations of things that you didn’t realize before.

It could be reflection on a verse. It could be a particular circumstance or situation in your life. Years later or even at the time you see the wisdom of why it happened the way it happened. Things like these are things Allah can can give you as gifts.

Knowledge and Illumination

Khidr’s ‘ilm was ladunni. So was Musa’s knowledge, peace be upon them. Musa, peace be upon him, was a prophet and a messenger. He received revelation but he was also a messenger with what we call the Shari‘a.

Usually when we talk about Shari‘a in this sense, it means that which regulates outward acts. What we call the dhahir: things that you do outwardly, or the manner by which you do them. for example, the prayer ritual, the manner by which you fast, what days and when, and the manner of determining who is eligible for zakat and who is not, and interactions and commercial transactions. All those things we understand by the term Shari‘a.

And the Shari‘a is always underlined by something else called the haqiqa. That is a bit of Sufi terminology but they use it to describe the practice and implementation of the Shari‘a, which is then called tariqa: walking the way or following the way.

This will lead you to this thing called haqiqa, which is the unveiling and cognition of why things happen the way they do and the reality behind things. And the knowledge of Khidr, peace be upon him, is as if it was concentrated more on the haqiqa than the Shari‘a, because he did things that in at least two cases contravened the Shari‘a.

Fear of the Unknown

You would say, if he didn’t know better: That’s haram! How could you do that? You’ve made a transgression! That is why Musa, peace be upon him, objects. And Khidr, peace be upon him, tells him at the beginning: You’re not going to be patient enough with me. You’re going to object, but we’ll do it anyway and we’ll see how that turns out.

So then Musa, peace be upon him, says to Khidr in the next verse:

قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

Moses said to him, “Shall I follow you so that you teach me, of what you have been taught [by Allah] of right judgment.” (Sura al Kahf 18:66)

قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا

Said he [Khidr], “Surely you will not be able to bear with me patiently.” (Sura al Kahf 18:67)

وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا

“And [says Khidr] how should you patiently bear what you have no knowledge of?” (Sura al Kahf 18:68)

Ignorance Is a Test

As our Master Ali said: “A person is an enemy of that which did not know.” It is just so much easier if you don’t understand something to say: Oh, it’s wrong or, it’s not right. Rather than admit that one does not know.

That is because it is easier on the ego. It is easier to shift blame to the thing, the object of your scorn that you don’t know, rather than to shift the blame on yourself. We think or say: “All those people are like that. That’s the way they are.”

But do you know them? Have you met them? “No, no. But that’s the way there are.” That is the ego speaking. You haven’t even seen them. You have no interaction, but yet you base it on a preconception.

So Khidr, peace be upon him, is just stating a fact of the human condition. There is a great lesson in this.

This lesson by Shaykh Walead Mosaad is part of the On Demand Course: Giving Life to Sura Al Kahf, in which Shaykh Walead explains the key lessons of Sura al Kahf: the four great stories in it and the four great tests they represent. Namely the tests of faith, wealth, knowledge, and power. Download the entire lesson-set here.

View other SeekersHub On Demand Courses here.

Islam and the Spiritual Realm by Sheikh Ahmed Abdo

How much do you know about the spiritual realm?

We think we know ourselves. We know that we need fresh air, water, food, and shelter for our bodies to survive. We know that because we are discomforted when these things are absent.

In addition to the physical realm, there is another: the spiritual realm. This realm is even more deserving of attention, because it’s more expansive. For example, a physical cancer lasts as long as the body does, but a spiritual disease lasts for eternity.

In this lecture, Sheikh Ahmed Abdo talks about the spiritual realm and how it relates to our afterlife.

Want to know more about the spiritual realm? Sign up for SeekersHub’s FREE online course “The Marvels of the Heart” taught by Shaykh Yahya Rhodus.


Resources for Seekers

Did the Prophet Use the Qur’an to Justify His Behaviour and Marriages?

Answered by Shaykh Jamir Meah

Question: Assalam alaykum

There is a story about the Prophet, peace and blessings be upon him, and Mariyah a coptic christian slave girl with whom he had relations while his wives did not want him to. Then revelation came down defending the Prophet’s actions. My other question is the significance of the part of the Qur’an related to the Prophet, peace and blessings be upon him, getting married to Zayd’s wife.

Did the Prophet ﷺ use the Qur’an to justify his behaviour and marriages?

Answer: Assalam alaykum. Jazakum Allah khayr for your questions. May Allah Most High grant you to every good.

The questions you’ve asked are important and it is necessary for you to clear any concerns you have. However, they are questions that cannot be satisfactorily answered in a brief written answer, though we will cover the main points below.

It should also be noted that such questions usually come about from a lack of basic study and knowledge. There is no substitute to learning and I highly recommend that you study beginner courses in the sciences of the Seerah (Prophetic biography) and Tafsir (Qur’anic exegesis).

By studying these sciences in a systematic manner under a teacher, the answers to the questions you have will become clear, insha Allah, for the simple reason that you will understand the context of the events in the Prophet’s life ﷺ and the context of the verses of the Qur’an.

The Prophet Muhammad ﷺ as the best of examples

The Prophet ﷺ is the best of creation. If we believe the Qur’an to be the Word of God, then we know that Allah Most High has said, “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” [21:107], and that, “You have a good example in God’s Messenger for whosoever hopes for God and the Last Day, and remembers God oft.” [33:21].

Following the Messenger of Allah ﷺ has been the success of every rightly guided believer, from the Companions all the way down to the present day. There is no good that a believer does except that it is because of the guidance and example of the Prophet ﷺ. A basic study of the life of Prophet Muhammad ﷺ will make it clear to the objective reader that the Prophet was ﷺ a man of the highest character, a fact attested to by even his own enemies, who we should point out, despite their hatred for the message he came with, never questioned his character, marriages and personal conduct.

While love and human bonds are to be honored and considered in our worldly affairs, our relationship with Allah always takes precedence. There is not a thing that the Prophet ﷺ said or did that was from his own desire or whim, for Allah Most High has told us “Your companion [Muhammad] has not strayed, nor has he erred, nor does he speak from [his own] inclination.” [53:2-3].

Rather, everything that he did was done in order to guide us, and under the command of God, and he carried out the Divine Command regardless of the wishes of anyone, including wives, family members, companions or leaders. The perfection of the Prophet ﷺ lies in his absolute submission to God, not following creation.

The Prophet’s Marriages

As mentioned, the marriages and relationships of the Prophet ﷺ were never questioned during his lifetime, for the simple reason that there was nothing in them to attack. If they were problematic, as many people today like to claim, why did not anyone object to his conduct and marriages at the time? The Prophet ﷺ was verbally and physically insulted during his lifetime, yet never did the companions, women among them, nor even his enemies, in Arabia or in Rome, Persia, or Abyssinia, address these ‘issues’ with objection. Therefore, it is futile to start attacking the Prophet ﷺ on such issues in our times, more than 1400 years later.

Those who paint a picture of the Prophet ﷺ as someone driven by lust and passion are deluding themselves and others. A sincere study of the seerah would, in the very least, leave the person with the impression that Muhammad ﷺ was one of the greatest and most spiritual men to ever walk on earth, even if one ultimately rejects the message and the prophethood of Muhammad ﷺ. To read the seerah and whittle down the life of the blessed Prophet ﷺ to a mere political struggle and power grab, with a lust for women on the side, is not only an abominable falsehood, but a lie to one’s own conscience.

Every marriage of the Prophet ﷺ had a reason and wisdom behind it. Some were for tribal and political rationale, other for strengthening the ties of kinship and companionship, some for other reasons. Through some of the Prophet’s marriages, large numbers of people became Muslim and pacts formed, and more importantly, like everything in the Prophet’s blessed life, each and every marriage was a form of legislation and guidance, for through it we derive the permissible and impermissible matters of the sacred law.

We should also note, that if the Prophet ﷺ really did whatever he pleased in regards to women, making up verses as he went along as an excuse, then it is valid to ask, why did he not continue to take more wives? Surely he could have claimed verses had been revealed giving permission for many other relationships?

Instead, we find the verse, “It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attracts thee … And Allah doth watch over all things.” [33:52] The answer is obvious, he ﷺ did not marry from whim nor claim permission was granted whenever it suited him, rather each marriage was permitted and ordained by God, the One who sent his Prophet, and his whole life ﷺ was under God’s Command.

A second point we should note is the fact that many of the wives of the Prophet ﷺ we’re not young or virgins, but rather, they were older women, some widowed, other’s previously married. We have to ask ourselves, if a powerful leader of a nation who possesses unquestionable authority over his followers, who can have any woman he desired (and we should remember that the Prophet ﷺ was offered any woman that he desired if only he stopped spreading the message), does it make sense that such a powerful person would marry older women, widowed women, women with children?

Did any of his other wives object to his ordained marriages as just a ‘convenient’ way to act on his personal desires? If not, then why should anyone else feel they must speak out in defence of the Prophet’s wives? The Mothers of the believers were the most intelligent, scholarly, confident, and pious women of this community, who advised, spoke their minds, and expressed their concerns without censure. They really do not need defending by anyone.

You may find the last few paragraphs of the following answer useful in this regard, The Perfection of the Prophet.

Mariyah al-Qubtiyyah

The ‘incident’ with the Prophet ﷺ and Mariyah al-Qubtiyyah, and the Prophet’s wives, has been discussed in detail in a previous answer. Please read, Has the Prophet Really Been Intimate with Maryah in Hafsa’s House?

What relevance does the Quran have to the Ummah itself other than just being for Muhammad ﷺ?

The Qur’an relates to us on many levels and is for everyone. The complete beginner and the most accomplished sage will never cease to find guidance, lessons, blessings and tranquility in it. It is a direct link between every person and God. This is why the Prophet ﷺ said, “I am leaving with you two weighty things: the first is the Book of Allah, in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.” [Muslim]. In this sense, the Qur’an is an ‘inheritance’ from the Prophet ﷺ to every human being, to be benefited from and adhere to. It wasn’t revealed to Muhammad for Muhammad, it was revealed to Muhammad for the benefit of mankind.

How much a person benefits and understands, and how much they are affected through the Qur’an depends on the person’s intention and openness to it. Every line has a message to ponder on. Therefore, take your time with the Qur’an and strive to read it daily and understand its meaning. Over time, the relevance and effect of the Qur’an in your life will become apparent.

Defending Islam

It is always best that one first concentrates on one’s own faith and working on making that sound and strong. It is a mistake to try to defend the religion while harboring doubts or having less than firm conviction in the truth and veracity of the Prophet ﷺ and the Qu’ran. Therefore, I encourage you to seek out sound learning, and avoid any discussions on the religion with others. The inability to defend Islam does not mean that Islam is not perfect, it just means we have to understand it better.

May Allah guide you and us to sound knowledge and strengthen our faith until it is “so great that it becomes as a towering mountain which no doubts can shake and no illusions rock.” [The Book of Assistance]

Warmest salams,
[Shaykh] Jamir Meah

Shaykh Jamir Meah grew up in Hampstead, London. In 2007, he traveled to Tarim, Yemen, where he spent nine years studying the Islamic sciences on a one-to-one basis under the foremost scholars of the Ribaat, Tarim, with a main specialization and focus on Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies in a range of Islamic sciences, as well as teaching. Jamir is a qualified homeopath.