“Does reading about jinn make Muslim kids want to do black magic or communicate with jinn?”

“How can Muslim writers include Islamic teachings and beliefs in fiction?”

Ustadha Raidah Shah Idil is back to talk about her newly published middle grade fiction book, “How To Free A Jinn“! Zainab bint Younus asks Ustadha Raidah about Muslim kids reading jinn stories, maintaining Islamic principles when writing fiction, and how to cover big topics like mental health and intergenerational trauma for young readers.

How to Free a Jinn is a middle grade fantasy novel, following the young protagonist, Insyirah Abdullah. Insyirah and her mother are Malays living Australia – until her grandmother’s ailing health brings them back. Settling into Malaysian life is pretty awesome… until Insyirah discovers that her school is haunted, her family has an ancestral jinn, and now it’s on her to do some serious jinn slaying! It’s not easy learning everything she needs to know to fulfill her mission – from tawakkul in Allah, to daily dhikr, and more. Along the way, Insyirah also has to deal with navigating complex family dynamics with her mother & grandmother, and discovering her own inner strength.

Ustadha Raidah Shah Idil has a university education in Psychology and English, alongside a rich background of studying Islamic Sciences with traditionalist teachers abroad, specializing in Shāfiʿī jurisprudence. Having grown up in Sydney, Australia, she has now moved back to her ancestral homeland of Malaysia.

Related:

Podcast: The Jinn In The Clock & Other Tales | Muslim Bookstagram

Podcast: Is Harry Potter Haram? Islamic Perspectives Of Poetry And Literature With Sh. Shahin-Ur Rahman

The post [Podcast] How To Free A Jinn & Other Questions | Ustadha Raidah Shah Idil appeared first on MuslimMatters.org.

Reading Time

• Summary Transcript: ~2 minutes
• Full Transcript: ~33 minutes

Learning Objectives

• Understand the Distinction Between a Scholar and a Worshipper:
  • Explain the difference between the alim (scholar) and the abid (worshipper) as described in the hadith, focusing on the role of knowledge and its reflection in the community.
• Comprehend the Role of Angels in Knowledge Gatherings:
  • Describe why and how angels lower their wings during gatherings of knowledge and the spiritual benefits associated with these gatherings.
• Identify the Challenges and Rewards of Seeking Knowledge:
  • Recognize the difficulties of the path of seeking Islamic knowledge and explain the rewards, including how Allah facilitates the journey to Jannah for those who persist.
• Explore the Three Interpretations of Angels Lowering Their Wings:
  • Discuss the three interpretations provided by Imam Al-Khattabi regarding the meaning of the angels lowering their wings in gatherings of knowledge.
• Articulate the Value and Importance of Teaching Knowledge:
  • Explain why teaching even a small piece of knowledge is valuable, and how teaching benefits both the individual and the entire creation, including animals and angels.
• Understand the Inheritance of Prophets by Students of Knowledge:
  • Outline the three key inheritances from the Prophets that students of knowledge receive: knowledge, responsibility to deliver, and the trials associated with spreading knowledge.
• Recognize the Role of Teaching in Preserving Knowledge:
  • Understand the importance of teaching for the retention and practice of knowledge, and how sharing knowledge helps to solidify one’s understanding and memory.
• Appreciate the Broader Impact of Knowledge on Creation:
  • Discuss how teaching people beneficial knowledge extends beyond human beings, impacting animals, nature, and all of creation, and how this is reflected in Islamic teachings.
• Grasp the Concept of Knowledge as a Lifelong Journey:
  • Internalize that seeking knowledge is a continuous, lifelong process and not just an academic endeavor, leading to spiritual growth and deeper connection with Allah.
• Reflect on the Responsibility to Spread Knowledge:
  • Recognize the individual responsibility to share knowledge in appropriate ways, using the Prophet’s instruction to “convey even if it is just one verse.”

Class Summary

The Virtue of Seeking Knowledge: A Path Illuminated by Angels

Islam teaches us that knowledge is not just an intellectual pursuit but a spiritual journey. It has the power to transform hearts, elevate souls, and bring us closer to Allah. As we reflect on these profound teachings, let’s explore the timeless wisdom surrounding the pursuit of knowledge, its rewards, and the blessings that come from teaching and sharing it with others.

The Scholar vs. The Worshipper: A Powerful Comparison

In one of the most remarkable hadiths, the Prophet Muhammad, sallallahu alayhi wa sallam, said:
“The virtue of a scholar over a worshipper is like my virtue over the least of you.”
In another hadith, he said:
“The virtue of the scholar is like the full moon over the stars.”

This comparison reveals a beautiful truth: while worship is essential, the value of a scholar comes from their ability to reflect and share knowledge. Just as the moon reflects the light of the sun, scholars reflect the wisdom bestowed upon them by Allah, spreading it to those around them.

The Presence of Angels: Humility in the Face of Knowledge

Imagine sitting in a gathering of knowledge, surrounded not just by fellow students, but by angels.  The Prophet Muhammad, sallallahu alayhi wa sallam, said:
“The angels lower their wings in humility to the seeker of Islamic knowledge.”

This profound statement tells us that angels—beings who have no choice but to obey Allah—humble themselves before those who choose to pursue knowledge. Their presence brings tranquility and mercy from Allah, enveloping such gatherings with peace and divine blessings.

The Challenges and Rewards of the Knowledge-Seeker

The path to knowledge is not an easy one, and like any journey worth taking, it comes with its share of difficulties. However, those who persevere are promised incredible rewards. The Prophet, sallallahu alayhi wa sallam, said:
“Whoever treads a path in search of knowledge, Allah will ease the way to Paradise for them.”

This hadith reminds us that the pursuit of knowledge, though difficult, is a path that leads directly to Jannah. Every lesson learned, every hardship faced while seeking knowledge, brings us closer to Allah.

Teaching: The Ultimate Act of Sharing

Knowledge is a treasure that multiplies when shared. The Prophet Muhammad, sallallahu alayhi wa sallam, told Ali ibn Abi Talib:
“For Allah to guide one person through you is better than red camels (the greatest wealth at the time).”

Guiding just one person through the knowledge you share is of immense value, greater than the world’s most coveted riches. Teaching even a single verse, a simple piece of wisdom, can change lives and bring lasting reward in this life and the next.

The Blessings of All Creation

It’s not just humans who benefit from knowledge; all of creation prays for those who teach it. The Prophet, sallallahu alayhi wa sallam, said:
“Even the fish in the sea pray for the one who teaches people goodness.”

This remarkable hadith highlights the far-reaching impact of teaching beneficial knowledge. From the heavens to the earth, all of creation recognizes and appreciates the spread of wisdom and mercy.

Conclusion: A Lifelong Journey of Growth

Knowledge is a journey that never ends. As we grow in our understanding of Islam, we should strive to reach new levels—Islam, Iman, Ihsan—constantly elevating our relationship with Allah. The beauty of this journey lies in the peace it brings, the blessings it attracts, and the legacy it leaves behind through teaching.

So, seek knowledge, share what you learn, and remember that every step you take on this path is illuminated by the wings of angels.

Full Transcript

The following is fully transcribed with edits for ease of reading using both AI and human editing. Please note any errors found in the comments below, inshaAllah.

Introduction: Welcome and Purpose

So, welcome back to Ta’seel. We are studying right now the book of Imam Ibn Qudamah, rahimahullah ta’ala, Muqtasir Minhajil Qasidin. Just before we start reading the new text, insha’Allah, we were still discussing the subject of knowledge.

The Virtue of the Scholar vs. the Worshipper

We discussed a few things last time we had the session. One of them is a hadith of the Prophet, sallallahu alayhi wa sallam, when he compared between the abid (worshipper) and the alim (knowledgeable person). The Prophet, sallallahu alayhi wa sallam, said, “The virtue of the alim over the abid is like my virtue over the least of you.” You can imagine right now the alim to us today—what the value of this person could be today.

Also, the Prophet, sallallahu alayhi wa sallam, said that “the virtue of the scholar is like the excellence of the full moon over the stars.” We talked about this in regard to the ulama, and the comparison here is that the scholar reflects knowledge, just like the moon reflects the light of the sun. The scholar doesn’t have virtue because of who they are; rather, their virtue is because they reflect knowledge, much like the moon does not generate its own light but reflects the light of the sun.

The Source of the Scholar’s Virtue

The knowledge is what gives them virtue, not their essence as a person. In the same way, the moon is just a dead object; it’s dark. It doesn’t have any glow of its own. That glow comes from its reflection of the sun. Similarly, a scholar’s virtue is from the knowledge they reflect, not from themselves as a person. That’s why we say we shouldn’t exaggerate the honor of a scholar to the point of kissing their feet or thinking they have some kind of supernatural powers. It is through the ilm (knowledge) that Allah has bestowed upon them, and their virtue lies in sharing that knowledge with other people.

Continuing with the Hadith of Safwan ibn Assal

So, we’ll continue, insha’Allah. Khalid, Safwan ibn Assal—those who are reading with us—we are on page 17, insha’Allah.

Bismillahir-Rahmanir-Rahim. Wasalatu wasalamu ala Rasulillah. Safwan ibn Assal, radiyallahu anhu, narrated that the Prophet, sallallahu alayhi wa sallam, said: “The angels lower their wings in humility to the seeker of Islamic knowledge in appreciation of the knowledge they seek.” In his commentary on this hadith, Al-Khattabi said there are three different views interpreting the meaning of angels lowering their wings as follows:

The Three Interpretations of Angels Lowering Their Wings

Number one, the first view is that the angels will spread their wings. The second view is that it indicates humility towards the student of knowledge in honor of what they seek. The third view states that the angels stop flying and descend to witness and attend the knowledge session.

The Prophet, sallallahu alayhi wa sallam, said that the angels lower their wings to the student of knowledge out of satisfaction with what they are doing. This is an Arabic expression. We’ve also seen this in the Arabic expression when Allah, subhanahu wa ta’ala, spoke about the child’s treatment of their parents: “And lower to them the wing of humility.”So, what does it mean here in regard to the students of knowledge?

Bastu l-Ajniha (Spreading Wings)

Imam Al-Khattabi, rahimahullah, said it’s one of three things. Number one: bastu l-ajniha—what does bastu l-ajnihamean? It means that the angels spread their wings over that circle of knowledge. Imagine alhamdulillah, we are in this circle of knowledge right now in the house of Allah, subhanahu wa ta’ala, and the angels are hovering around, and they see this gathering is about seeking knowledge, mentioning the name of Allah, subhanahu wa ta’ala. So what do they do? They spread their wings over that gathering.

Spreading their wings brings what? In another hadith, the Prophet, sallallahu alayhi wa sallam, mentioned that the angels, whenever they see a group of people remembering Allah, subhanahu wa ta’ala, in the masjid, what do they do? They bring themselves down to them, and they spread their wings over them. Sakinah (tranquility) comes down, and rahmah (mercy) from Allah, subhanahu wa ta’ala, comes down. So when the angels come and spread their wings, they bring two things: the mercy of Allah and a sense of tranquility and peace.

The Experience of Tranquility in Gatherings of Knowledge

And that’s something really experienced by those who come to these gatherings frequently. When you come to these gatherings and your sole purpose is for the sake of Allah to learn the deen of Allah, it provides a person with a sense of tranquility and peace. I have seen students crying, not for any other reason than the fact that they just feel so good being in that circle. Just being there feels so good, and they cry subhanallah, wishing this feeling could stay with them for a long time. This could be because of the presence of the angels. May Allah make us among those gatherings where the angels spread their wings over them.

Humility of the Angels

The second meaning he says is humility and humbleness. Why would the angels humble themselves to the students of knowledge? Why is that? Because the student of knowledge has a choice. The angels don’t have a choice. The angels are designed, as Allah, subhanahu wa ta’ala, says about them: “They do not disobey Allah in what He commands them, and they do as they are commanded.” The angels have no choice, but the student of knowledge does. Right now, in this gathering, you have a choice to be somewhere else. You could be watching TV, going to the gym, doing something else, but you chose to come to the masjid and sit down here to learn. So when the angels see that, they humble themselves to the student of knowledge because they respect that choice. They humble themselves because you took yourself out of the dunya to be in this gathering, so you deserve their attention.

The angels deserve to humble themselves to you because they know you have made a choice that they never had. The angels, Allah calls them kiram (noble), and they are at the highest level of respect, but they humble themselves to the student of knowledge because the student has the choice to seek knowledge that they didn’t have.

Angels Attend the Gathering

In our time, when you want to show respect for someone, what do you do? You take off your hat, right? But here, the angels lower their wings of humility and humbleness to the student of knowledge. The third thing he mentioned is that the angels stop hovering, they stop flying, and they sit down and attend the gatherings. So, perhaps, Allah knows best, but angels might be among you right now. That gives you a sense of serenity, peace, and tranquility.

As we speak right now, may Allah make it easy for us. He brought these angels to be amongst us here, sitting down in the house of Allah, subhanahu wa ta’ala, listening to the dhikr. So this gathering has three meanings: Number one, the angels spread their wings, bringing mercy and tranquility from Allah, subhanahu wa ta’ala. Number two, they see the students of knowledge who have the choice to be somewhere else, but they chose to be here for the sake of Allah, subhanahu wa ta’ala, seeking knowledge. So, they humble themselves to the students. And number three, they attend the gathering, even though they are noble beings and do not need knowledge themselves. They recognize the importance of knowledge and humble themselves to the students of knowledge.

The Blessing of Angelic Presence

What an amazing opportunity to be in a gathering attended by the angels! May Allah, subhanahu wa ta’ala, make this gathering blessed with the presence of angels. We continue, insha’Allah.

The Path of Seeking Knowledge

Abu Huraira, radiyallahu anhu, reported that the Messenger of Allah, sallallahu alayhi wa sallam, said: “Whoever treads on a path in search of Islamic knowledge, Allah will ease the way to Paradise for them.” It was also reported that the Prophet, sallallahu alayhi wa sallam, said: “Whoever dies while they are engaged in acquiring Islamic knowledge with the intention of reviving Islam with its help, there will be only one decree between them and the Prophets in Paradise.” There are many reports on this topic.

We have two hadiths here. The first is from Abu Huraira, radiyallahu anhu, where the Prophet, sallallahu alayhi wa sallam, says, “Whoever treads a path seeking knowledge, Allah will make the path to Jannah easy for them.” This hadith is in Sahih Muslim.

Challenges of the Path of Knowledge

What comes to your mind when you think about Allah making the path to Jannah easy for those seeking knowledge? It means the path of seeking knowledge is not easy. The path of seeking knowledge has hardships and struggles. Our ulama always tell us that seeking knowledge is like a pyramid. The base of the pyramid is wider and larger than the tip of the pyramid, right? So, when people start their journey in seeking knowledge, they start at the base of the pyramid. At the very beginning, many people are on this journey. But as you move forward, that number shrinks and gets smaller and smaller. How many people reach the level of becoming scholars? Few of them. And how many of those scholars reach the level of mujtahideen (those qualified to perform independent reasoning in Islamic law)? Even fewer. The journey of seeking knowledge becomes narrower and more difficult the further you go.

I have seen this in my own experience when I went to Medina University. After 20-plus, almost 30 years since I graduated from Medina, I am still in touch with some of my colleagues from that time. But not all of them continued on the path of seeking knowledge. Some of them went back to corporate America or other professions. They lost a lot of the knowledge they had been given, and they lost the passion for learning. Some of them, when you meet them, seem no different from any average person, because they didn’t continue on the path. The path of seeking knowledge is not easy, and those who want to reach the target of becoming among the knowledgeable must persist. There is no time to take a break in seeking knowledge, because it is a lifelong journey.

Reward of the Path to Knowledge

Allah, subhanahu wa ta’ala, in reward for those who take on the difficult path of seeking knowledge, facilitates a path to Jannah for them. The path to Jannah itself is not easy. The Prophet, sallallahu alayhi wa sallam, said: “Hellfire is surrounded by desires, and Jannah is surrounded by hardships.” So, getting to Jannah is not an easy task. But Allah, subhanahu wa ta’ala, says those who take the rough path of seeking knowledge to come to Him will have their path to Jannah made easier by Allah.

In the other narration, the Prophet, sallallahu alayhi wa sallam, said that whoever dies while seeking knowledge, aiming to revive Islam with that knowledge, will be only one degree below the Prophets in Paradise. What does that mean? Where are the Prophets in Jannah? They are in Al-Firdaws al-A’la, the highest level of Jannah. Based on this narration, this person will be one degree below that.

The Inheritance of the Prophets

However, it’s important to note that this particular narration is considered weak, meaning it’s not an authentic narration from the Prophet, sallallahu alayhi wa sallam. Nevertheless, the meaning is consistent with the hadith we studied previously, where the Prophet, sallallahu alayhi wa sallam, said, “The scholars are the heirs of the Prophets. The Prophets did not leave behind dinar or dirham, but they left behind knowledge. Whoever acquires this knowledge has gained a great share of good.”

We mentioned previously that those who seek knowledge inherit from the Prophets three things: Number one, they inherit knowledge. Number two, they inherit the responsibility to deliver that knowledge. And number three, they inherit the trials and tests that come with spreading that knowledge. Don’t think it’s going to be easy to deliver da’wah to people. You’re not going to be welcomed with open arms. So, if you choose the path of knowledge, you must accept that you’re also inheriting the patience required to deal with the trials that come with spreading that knowledge.

The Value of Knowledge Over Worldly Gains

Now, some of the wise people used to say, “I wish those who did not acquire knowledge knew what they were missing, because those who acquired knowledge have gained everything.” The Arabic statement says, “Ayyu shay’in adraka man fatahu al-ilm, wa ayyu shay’in fata man adraka al-ilm.” It means that if someone missed out on knowledge, what did they really gain in life? What do they have of value? Whether it’s fame, wealth, or possessions, without knowledge, it has no real value. But if someone has knowledge, it doesn’t matter what worldly things they missed because they already have the most important thing.

The Importance of Teaching

From the merits of teaching, as mentioned in the two Sahihs (Bukhari and Muslim), Sahl ibn Sa’d, radiyallahu anhu, narrated that the Messenger of Allah, sallallahu alayhi wa sallam, said to Ali ibn Abi Talib, “By Allah, for Allah to guide one person through you is better for you than red camels.” In Arab culture, red camels were the most valuable of all camels. They represented wealth and status. So, the Prophet, sallallahu alayhi wa sallam, is telling Ali, radiyallahu anhu, that guiding one person to Islam is more valuable than the most prized possessions.

The Obligation of Sharing Knowledge

This highlights the importance of teaching. Once you have learned, you must deliver that knowledge. The inheritance of the Prophets includes delivering the knowledge you have gained. The Prophet, sallallahu alayhi wa sallam, said, “Deliver from me, even if it’s one ayah.” You don’t need to have vast amounts of knowledge to teach others. If you know one thing, you can share it. But be careful not to overstep what you know. Some people, after a few sessions, start giving fatwas on all kinds of topics without the proper foundation. Whatever you learn, share that, and don’t go beyond it.

One thing we’ve noticed is that you learn a lot, but how much can you really retain? The key to retaining knowledge is to practice it and share it. If you want to keep that knowledge alive in your heart and mind, then practice it and teach it to others. Teaching is one way of keeping the knowledge fresh and alive. If you don’t practice or teach what you’ve learned, you will forget it. You might meet someone later and think, “Subhanallah, I remember learning this hadith a long time ago.” But because you didn’t act on it or share it, it slipped from your memory.

The Spiritual Impact of Teaching

So, if you want to retain knowledge, you need to share it with others and implement it in your life.

Ibn Abbas said, “Every living being, even the fish in the sea, prays to Allah to forgive the one who teaches people that which is good.” In another report, the same meaning was raised to the Prophet, sallallahu alayhi wa sallam. This is similar to what the Prophet, sallallahu alayhi wa sallam, said: “Allah, His angels, the inhabitants of the heavens and the earth, even the ant in its hole and the fish in the sea, make dua for the one who teaches people knowledge.”

The Prophet, sallallahu alayhi wa sallam, taught us in the hadith that Allah has prescribed ihsan (excellence) for everything, even when slaughtering an animal. He said, “If you slaughter, slaughter well. Sharpen your blade and spare the animal from suffering.” Even the way we slaughter animals has specific guidance, and this knowledge benefits the animals and all of creation.

The Broader Impact of Teaching

The explanation of this hadith is that if you teach people to treat animals with kindness and mercy, then even the animals benefit from that knowledge. As a result, all of creation prays for forgiveness for the one who teaches people goodness.

To summarize, if you want the angels, animals, and all of creation to make dua for you, then teach others. Teaching doesn’t have to be in a formal setting. You can share knowledge in a casual conversation, on social media, or through any medium. You never know who might benefit from it, and Allah may put barakah (blessing) in your da’wah.

Conclusion and Final Reflections

May Allah, subhanahu wa ta’ala, make us among those who listen to beneficial speech and follow the best of it.

We will stop here for now and move on to Kitab al-Jami’ al-Hikam by Ibn Rajab, insha’Allah.

Q&A 1. What is the main difference between a scholar (alim) and a worshipper (abid), according to the hadith discussed?

• Answer: The scholar’s virtue lies in their ability to reflect knowledge, just as the moon reflects the light of the sun. The worshipper focuses on personal devotion, but the scholar benefits others through the knowledge they share.

2. Why do the angels lower their wings in gatherings of knowledge?

• Answer: The angels lower their wings in humility out of respect for the students of knowledge, bringing down mercy and tranquility from Allah, and they attend these gatherings to witness the pursuit of Islamic knowledge.

3. How is the path of seeking knowledge described?

• Answer: The path of seeking knowledge is described as difficult and challenging, akin to climbing a pyramid where many start at the base, but only a few reach the top, becoming scholars. Despite the challenges, Allah rewards those who persevere by making their path to Jannah easier.

4. What are the three meanings behind the angels lowering their wings, as explained by Al-Khattabi?

• Answer:
  1. The angels spread their wings over the gathering, bringing mercy and tranquility.
  2. They humble themselves to the students of knowledge because they have a choice to seek knowledge.
  3. The angels descend to attend the gathering and listen to the knowledge being shared.

5. What is the value of teaching others, even if it is just one piece of knowledge?

• Answer: Teaching others, even a single verse, is immensely valuable. The Prophet, sallallahu alayhi wa sallam, said guiding even one person to Islam is better than owning red camels. All of creation, including animals and angels, makes dua for the one who teaches others beneficial knowledge.

6. According to the speaker, what is the inheritance from the Prophets that students of knowledge receive?

• Answer: Students of knowledge inherit three things from the Prophets: knowledge, the duty to deliver that knowledge, and the trials and tests that come with spreading it.

7. What role does teaching play in preserving knowledge?

• Answer: Teaching is essential for retaining and practicing knowledge. By sharing what one has learned, a person keeps the knowledge alive in their mind and heart. If one does not practice or teach the knowledge, they may forget it over time.

8. What is meant by the saying, “I wish those who did not acquire knowledge knew what they were missing”?

• Answer: This statement means that people who miss out on acquiring knowledge lose out on the most valuable thing in life. Material wealth or fame without knowledge holds little value, while knowledge enriches one’s life in this world and the hereafter.

9. How does teaching benefit the entire creation, including animals and nature?

• Answer: Teaching people kindness, mercy, and ethical treatment of others— including animals— benefits the whole of creation. The hadith states that even the fish in the sea make dua for those who teach others beneficial knowledge.

10. How does the pursuit of knowledge ease a person’s path to Paradise, according to the hadith?

• Answer: Seeking Islamic knowledge is difficult, but for those who take on the challenge, Allah will ease their path to Jannah as a reward for their perseverance and dedication.

The post Study Classical Texts the Traditional Way | Session 3 appeared first on MuslimMatters.org.

The issue of spiritual abuse by religious leaders in Muslim communities is quite a painful matter. This article explores the nature of spiritual abuse, its impact on individuals and communities and their level of faith, and encourages actionable steps for individuals, communities, and organizations.

Understanding Spiritual Abuse in Islamic Contexts

Spiritual abuse occurs when an individual in a religious role of power misuses their authority and trust to manipulate, control, or exploit others. They conduct abusive actions which they feel are justified under the guise of religious or spiritual guidance. Due to the differences in power and authority, spiritual abuse often goes unreported and unaddressed. It is also widely underrepresented in statistics, due to stigma and the further categorization of the various manifestations of spiritual abuse (sexual, physical, emotional, financial, etc.).

Spiritual abuse is a profound violation of the “amaanah” or trust that religious leaders hold. In Islamic tradition, leaders are expected to serve as exemplars for their communities. When this trust is violated, the impact on victims and communities is immense. Misuse of authority not only causes immediate harm to the victim, but also destroys trust within a community as they begin to question their Islamic leadership, making it difficult for members to seek guidance from religious leaders in the future.

Recognizing Signs of Spiritual Abuse for Oneself or Others

Identifying spiritual abuse can be challenging, especially when it involves someone trusted for guidance and religious knowledge. Victims might question themselves and their own intuition, or feel hesitant to believe or label what they are going through as abuse. Recognizing signs of spiritual abuse is essential for protecting oneself and others, as it empowers individuals to take proactive steps toward seeking help. Here are some key indicators:

1. Emotional Manipulation: Abusers control behaviour by using guilt, fear, or shame, often distorting religious teachings and using fear of divine punishment to serve their own agendas. 
2. Financial Exploitation: Coercing individuals into financial contributions, presented as religious obligations or promises of spiritual rewards when it is for the abuser’s personal gain.
3. Sexual Misconduct: Engaging in inappropriate sexual behaviour or relationships. This includes any inappropriate interaction done in khalwa (seclusion) whether it is alone in person or through virtual ‘seclusion’ such as texting, Snapchat, Telegram, etc. Be wary of any kind of unlawful interaction including flirtatious or inappropriate comments, jokes and informal interactions, even if it is from someone you believe to be pious and a religious leader.
4. Isolation: Enforcing separation from family, friends, or the community to increase the victim’s dependency on the abuser.
5. Controlling Choices and Discouraging Questions: Demanding blind obedience and discouraging questions or independent thought. Interfering in personal decisions, such as marriage, career, or lifestyle, under the guise of religious guidance. This level of control seeks to exert guilt and even shame for one using independent thought.
6. Creating Dependency: Giving special attention to certain individuals and positioning themselves as the only source of religious or spiritual guidance.
7. Secretive and Unusual Behaviour Framed as Religious Obligation: Conducting private or secluded interactions that lack transparency, and making strange or uncomfortable requests (financial, emotional, or physical) by framing them as religious duties. Always seek a second opinion if someone is trying to indicate that these behaviours are Islamic obligations, as they are not.
   

Abusers seek to benefit off the assumption that they are the sole source for Islamic knowledge for a vulnerable person who trusts them enough to not question these behaviours, and would not question them or know better.

Whether noticing these indicators for oneself or observing them in others, it is vital to approach the situation with compassion and encourage seeking help. Abuse, regardless of the form it takes, has no place in any faith and should be addressed to protect both individual well-being and the integrity of the community.

Processing Spiritual Abuse

Unpacking and processing spiritual abuse [PC: Susan Wilkinson (unsplash)]

Spiritual abuse results in deep emotional and psychological wounds on victims, often leading to shame, self-blame, and questioning of one’s imaan (faith). Awaad and Riaz (2020)1 explain this moral confusion in their article, where victims struggle to reconcile their faith with the actions of an abusive religious leader. This internal conflict creates feelings of isolation, makes it challenging for victims to name or discuss their experiences openly, and makes it difficult to utilize worship as a mechanism to cope with the trauma they have faced.

These effects go beyond individuals, affecting entire Muslim communities as they face the painful reality of betrayal by those who they expected to uphold Islamic ethics. This breach of trust creates a culture of suspicion toward religious leaders and, if ignored, perpetuates trauma that leaves other members vulnerable. 

The Prophet Muhammad warned us:

“There will emerge a people from (the East) who will recite the Qur’an but it will not go beyond their throats. They will pass through Islam as an arrow passes through game.” [Sahih al-Bukhari, Hadith 7562]

This hadith reminds us that faith is not merely external actions but that it requires ethical behaviour aligned with true Islamic values, and also highlights for us that while Islam itself remains infallible, its followers are human and fallible. Recognizing that abuse results from individual failures, not Islam’s teachings, can help victims and communities preserve their faith. 

In this worldly life, every individual faces tests, which vary in nature and intensity. Some may be tested with personal hardships, while others face the test of authority and the ethical use of power. The test of power is unique as those in positions of power are entrusted with the guidance of others but also are responsible for upholding moral integrity.

If a religious leader or imam is using their position to exert control over others, know that this is a test they are failing.

This misuse of authority is a betrayal of trust and an abuse of their responsibility before Allah . The harm done in His Name only worsens the burden of accountability on the Day of Judgment. Abusers must seek help from a qualified counsellor or religious mentor who can hold them accountable and guide them toward ethical behaviour and steps to reformative justice. 

Although reconciling Islamic principles with the harm caused by spiritual abuse can be painful, it’s critical to understand that Islam firmly condemns injustice and oppression. Processing spiritual abuse with the understanding that Islamic principles promote justice and compassion can provide the strength needed for healing and hope.

Islamic Ethics of Constructive Conversations

When handling allegations of abuse, especially in cases outside of formal legal procedure, Islamic ethics emphasize constructive, justice-centred conversations. The Qur’an calls for upholding justice even when it is difficult, stating:

“O you who have believed, be persistently standing firm in justice, witnesses for Allah , even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.” [Surah An-Nisa; 4:135]

This verse reminds us that we as Muslims are accountable for confronting injustice, even within our own communities.

Respond with compassion and sensitivity [PC: Masjid MABA (unsplash)]

Often, Muslim communities are hesitant to discuss spiritual abuse, and this stems from a fear of “exposing sins” or harbouring ill thoughts about a fellow Muslim. However, concealing sins or making excuses for one’s Muslim brother does not extend to abuses that harm others. Ignoring abuse is not an Islamic solution; rather, Muslims are obligated to take steps to uphold the rights of others and to protect vulnerable members of the community.

For instance, there are examples from the time of the Prophet Muhammad and his Companions where accountability was prioritized over concealment, even for prominent figures.

When a woman from the influential Makhzum tribe committed theft, some Companions hesitated to enforce the punishment due to her family’s status. However, the Prophet emphasized the importance of justice, saying, “By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would have her hand cut off.” [Sahih Sunan an-Nasa’i 4891]

This highlights that justice is upheld regardless of an individual’s status or position.

Similarly, during the Caliphate of Umar ibn al-Khattab , he held himself accountable to the community, which demonstrated his dedication to transparency and ethical leadership. It is recorded that during one Friday sermon, Umar wore a longer garment, and a companion questioned how he acquired it when each member of the community received only a single cloth. Umar then called upon his son Abdullah to explain that he had given his portion of cloth to Umar so that he could complete his garment (Musnad Ahmad, Hadith 265). This example illustrates the transparency and accountability expected of Muslim leaders, where even minor grievances are addressed openly.

Dr. Ingrid Mattson also emphasizes in her article the principle of default non-liability within Islamic legal tradition, whereby individuals are presumed non-liable unless proven otherwise (Mattson, 2024)2. This principle was critical in ensuring that religious and political leaders exercised their responsibilities with integrity, as any misuse of power would face public scrutiny and potential consequences. Dr. Mattson notes that in Islamic history, accountability mechanisms were established to hold public figures and religious authorities responsible for their actions. Leaders could even face suspension during investigations to prevent further harm to the community.

The Prophet Muhammad also provided guidance on addressing oppressive behaviours within the community. He instructed, “Help your brother, whether he is an oppressor or oppressed.” When asked how to help an oppressor, he replied, “By preventing him from oppressing others.” [Sahih al-Bukhari, Hadith 6952]

This clarifies the responsibility to address and rectify harm caused by others, regardless of their status within the community.

The Qur’an emphasizes personal responsibility:

“For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.” [Surah Ar-Ra’d; 13:11].

Spiritual abuse violates the rights (haqq) of others, and it is our collective duty to address these injustices actively, because abusing the rights of others (huqooq-ul-ibaad) is a sin for which we are accountable before Allah and forgiveness for that only comes from those who were wronged. Avoiding involvement in addressing abuse not only fails victims but also neglects a fundamental Islamic duty of enjoining good and forbidding evil.

These examples illustrate that Islamic tradition advocates for justice, accountability, and transparency, particularly when harm to others is involved. By upholding these values, Muslims can create constructive conversations about protecting the vulnerable, upholding trust, and fostering a community that is safe, compassionate, and rooted in justice.

Moving Forward: Steps for Individuals, Communities, and Organizations

To address and prevent spiritual abuse effectively, it is essential that individuals, communities, and organizations take specific, proactive steps. Each group has a unique role to play, but together, their efforts can foster an environment where abuse is recognized, prevented, and addressed with compassion and justice. These additional calls to action emphasize transparency, accountability, and the restoration of trust within communities.

For Individuals and Communities

1. Recognizing and Understanding Spiritual Abuse: Education is a powerful tool for both individuals and communities. Learning to identify signs of spiritual abuse and understanding that such abuse contradicts Islamic values empowers individuals to protect themselves and others. Victims may feel guilt or confusion about standing against spiritual abuse, due to the fear that speaking out challenges religious authority. However, recognizing that Islam condemns oppression, and seeking justice is an act of faith helps individuals see that reporting abuse is a right and duty, while communities benefit from a shared commitment to upholding these values. Victims are helping prevent future harm by coming forward, and communities should foster an environment that values truth over silence. Individuals may seek guidance from supportive organizations or trusted individuals who can ensure confidentiality and compassionate handling.
2. Seeking Professional Support: Accessing professional mental health support is essential for healing from spiritual abuse. Specialized counselling can help individuals process their experiences, rebuild confidence, and reconnect with their faith in a safe environment. Communities should encourage and facilitate access to culturally and religiously sensitive mental health services that address the specific needs of Muslims. 

Many organizations provide such support:

• North America:
  • Khalil Center: A center advancing the practice of psychology rooted in Islamic principles, offering integrated mental health services.
  • Nisa Helpline: Free, confidential counselling for Muslim women, connecting them with mental health professionals.
  • Ruh Care: An online platform providing accessible, faith-based, culturally responsive mental health care.
  • Canadian Muslim Counselling: Offers Islamically aligned counselling services for Muslims in Canada.
• United Kingdom:
  • Ihsaan Therapeutic Services: Provides psychological therapies compatible with Islamic values.
  • Salamah Integrative Therapy Services: Offers integrative counselling within an Islamic framework.
  • Sakoon Counselling: Provides Islamic counselling services, taking into account faith, culture, and family dynamics.
  • Muslim Counsellor and Psychotherapist Network (MCAPN): A directory of Muslim counsellors and psychologists.
  • The Islamic Council UK (ICUK): Offers Islamic counselling from specialists in psychology and Islamic law.

1. Responding with Compassion and Sensitivity: Communities must respond with empathy when a member reports abuse. Avoid instinctively discrediting the individual or dismissing their experience, as this reaction only deepens trauma and discourages others from seeking help. Establish a support network or council within the community where members can turn for confidential assistance. This group can help connect the individual to appropriate resources or authorities, bridging personal pain with collective justice.
2. Encouraging Transparency and Accountability: Communities must foster a culture of transparency and accountability, including setting clear expectations for ethical conduct and holding leaders accountable when trust is violated. Establishing open channels for feedback and concerns, and organizing regular community meetings allows members to voice issues without fear of retribution in order to rebuild trust.

For Organizations

1. Establishing Preventative Protocols: Organizations and religious institutions have a responsibility to create environments that prioritize safety and transparency. This includes implementing rigorous preventive measures such as comprehensive background checks for all staff, clear behavioural guidelines, and enforced policies regarding interactions between leaders and congregants. 
2. Instituting Clear Ethical Guidelines and Training: Organizations should develop and enforce clear ethical guidelines that define acceptable behaviour and outline consequences for misconduct. Providing regular training on professional ethics, boundaries, and abuse prevention for all leaders and staff is crucial. This ongoing education ensures that everyone is aware of their responsibilities and the standards to which they are held.
3. Implementing Accountability Mechanisms: Establishing independent oversight committees or boards can help monitor the conduct of religious leaders and staff. These bodies should operate transparently and be empowered to investigate allegations of misconduct thoroughly and impartially.
4. Creating Accessible Reporting Systems: Organizations must have safe avenues for accessible, confidential reporting systems whose goal is to protect those who come forward and provide clear procedures for investigating and addressing allegations.
5. Restorative Justice and Reconciliation: In cases where abuse has occurred, organizations should facilitate processes for restorative justice and reconciliation when appropriate. This involves acknowledging the harm done, taking steps to repair trust, and implementing measures to prevent future abuses. Engaging with victims respectfully and providing support throughout the process is essential for healing.
6. Strengthening Female Scholarship and Leadership: Encouraging and supporting female scholarship in religious spaces not only diversifies perspectives but also provides additional resources for individuals seeking guidance. Women’s active participation in leadership roles can enhance oversight and create more inclusive environments. Dr. Sheibani highlights that including women in leadership positions can help address gender-specific issues more effectively and contribute to preventing abuse.
7. Public Response with Integrity and Sensitivity: When addressing cases publicly, organizations should handle the situation with sensitivity, respect for all parties involved, and a commitment to justice. Transparent communication demonstrates accountability and helps restore trust within the community. Organizations should avoid defensiveness or minimizing the issue, instead focusing on steps being taken to address the situation and prevent future occurrences.
8. Community Engagement and Education: Organizations should actively engage the community in discussions programs and discussions about holistic well-being, spiritual abuse, ethical leadership and the rights of congregants. Educational initiatives, workshops, lectures and khutbahs can raise awareness, normalize conversations around spiritual abuse, reduce stigma around reporting abuse, and promote a collective understanding of the importance of safeguarding trust. Promoting holistic education around healthy relationships, consent, and self-respect encourages individuals to recognize abuse and understand the importance of protecting personal boundaries, reinforcing the community’s commitment to a safe and respectful environment.

Shared Responsibility and Commitment to Justice

Ultimately, our shared responsibility as Muslims is to uphold justice, mercy, and compassion within our communities. Protecting vulnerable members and preventing further harm should be our priority, without being distracted by minor disagreements over specific approaches. Our actions reflect our commitment to the values of Islam—justice, integrity, and compassion. By actively addressing spiritual abuse and supporting victims, we strengthen our communities and maintain the dignity of our faith. Processing spiritual abuse in a manner that restores trust requires us all to uphold the principles that bind us together as a community.

Related:

A Code of Conduct To Protect Against Spiritual Abuse

Blurred Lines: Women, “Celebrity” Shaykhs, and Spiritual Abuse

 

1    Awaad, R., & Riaz, T. (2020). Insights into the Psychological Sequelae of Spiritual Abuse. In Hurma Project Research Conference, Chicago, IL2    Mattson, R. (2024). Accountability in the Islamic Tradition. In Hurma Project Research Conference, Chicago, IL.

The post Processing Spiritual Abuse In Islam: A Comprehensive Guide For Individuals, Communities, And Organizations appeared first on MuslimMatters.org.

Reporter reveals frustration that editors blocked story on Amsterdam events falsely portrayed as anti-Semitic.

“Combat-proven” weapons to be promoted in Dutch city.

Displaced siblings return to planting despite the challenges.

Maccabi Tel Aviv fans in Amsterdam performing their chant taunting a local rival club “you’re the whores of Arabs”. Source

The other day I saw a tweet by Stephen Pollard, former editor of London’s Jewish Chronicle, columnist, TV personality and Zionist — no, not the one complaining about all the ads on dating websites saying “no Zionists” since some mysterious event that started around last autumn, but one commenting on Gary Lineker’s departure from the BBC’s Match of the Day programme. It said “Wishing Gary Lineker well in his new role as Emeritus Professor of Jewish History at Qatar University”. Lineker is not leaving immediately; he has said he will step down after covering the current Premier League season (which finishes next May) and then cover the forthcoming FA and World Cups, which will keep him at the BBC until the summer of 2026. Lineker left school with four O-levels (one of two predecessors to the GCSE exam), so I very much doubt he will be taking up a professorship in anything but, perhaps, football. An honorary doctorate may beckon, maybe from Leicester university. But the tweet was intended as a taunt, but in an age where accusations of antisemitism are used to slap anyone down who challenges Israel’s right to oppress or massacre Palestinians, learning a bit of Jewish history is essential to answering these claims.

I studied politics and history at what is now Aberystwyth University (then the University of Wales) in the 1990s and did a module on Jewish history in my second year, under Professor William Rubinstein, who died earlier this year. I asked Rubinstein about his politics and he told me that he supported the peace process, as a lot of people did at the time as hopes in it were high then, but had been a Likud supporter in the 1980s. He was, by his own admission, quite right-wing and nobody would accuse him of being a “self-hating Jew”. But he taught the history of the Jews of Europe focussing on the period from the 18th to the mid-20th century, through the Tsarist persecutions, the migration to North America and western Europe, Zionism and the Holocaust. This includes the development of anti-Jewish prejudice from being religiously-based, from societies defined as Christian and the Jew perceived at best as foreign, as regarding their home as the Middle East rather than Europe, and at worst as the rejectors or even killers of Jesus Christ, peace be upon him, through to the race-based antisemitism and conspiracy theories of the 19th century onwards. I don’t recall feeling that I was being preached to although other students did complain about him; one student accused him of presenting opinion as fact.

He taught us about pogroms. He taught us about the blood libel. These are phrases that are bandied around a lot nowadays, often by people who know what these terms mean but count on their audience not knowing. The blood libel involves using the blood of Christian children as a food ingredient for Passover, so not every claim of Jews killing non-Jews (especially in Gaza where most Palestinians are Muslim, not Christian) is a blood libel, and if there is video evidence, it’s not a libel at all. A pogrom (the term originates in Tsarist Russia, where such attacks on Jews were a frequent occurrence) is not a fight; it’s an organised mob attack on a community (not, say, a group of football hooligans) in which the state is often either involved or looks the other way. Jewish conspiracy theories (such as found in the Protocols of the Elders of Zion) were about large, global conspiracies which control or spearhead multiple opposing ideologies; they do not include any accusation of political corruption or collusion involving a group of Jews. Anyone who has studied the history of antisemitism will know that an awful lot of recent accusations of it bear no resemblance to the real thing, nor to anything that would be called racism if it was about any other group.

The two books I studied from were The Course of Modern Jewish History by Howard M Sachar, which is readily available in both print and E-book, and The Jew in the Modern World by Mendes-Flohr and Reinharz, which is available secondhand fairly cheaply on Amazon or in a ridiculously expensive newer edition from Oxford University Press. The latter is a collection of texts depicting the development of European Jewry from the 18th to the 20th century, some written by Jews, others by non-Jews including samples of the antisemitism of various times, including racist tracts and examples of anti-Jewish legislation. I didn’t pursue it after I finished that course, so I couldn’t recommend any shorter books than those two that would be useful to anyone looking for an overview of the history rather than to actually study it in depth. But an understanding of the history is vital for anyone advocating for Palestinian rights, or for Muslims’ rights in modern western society where Zionists routinely profess to be triggered by the mere reminder that Arabs, and especially Palestinians, exist and that other points of view exist than theirs.

Possibly Related Posts:

• There’s a genocide going on
• The Holocaust, Gaza and “how genocide happens”
• Guardian caves in to racist pressure on Gaza
• The irrelevance of the Blood Libel
• They weren’t protests

Maura Finkelstein encourages professors to keep talking about Palestine.

Introduction to the “Family Troubles of the Prophets” Series

Many of us come from troubled, or even “difficult,” families. Along with the struggles we experience because of our family dynamics, we may also feel ashamed about having dysfunctional families. The shame can come from knowing that the problems are wrong and shouldn’t exist in the first place. It can also come from the secrets we must keep to protect ourselves and others, which leave us feeling isolated. 

It can be difficult to wrap our heads around why some of us have been tested with conflict, abuse, neglect, and trauma within our homes while others live in relative peace and harmony with their families. The first comforting aspect we must consider is that none of us willingly choose to have troubled families; it is something that Allah has written as part of our fate and tests in life. The other comforting notion is that some of the Prophets themselves had difficult family situations! Knowing that some of the Prophets, who were the best of us, also suffered from abusive and toxic family relationships, it becomes easier to come to terms with our own realities emotionally. Finding their stories in the Quran can be a salve and source of solace when we are grappling with the shame and feelings of isolation having dysfunctional families can bring. 

This series of articles will focus on Prophetic examples of different tribulations families may experience. 

Sibling Rivalries For Prophet Yusuf

The story of the Prophet Yusuf in the Quran displays sibling rivalry at an extremely dangerous intensity. Out of those of us whose siblings may hurt and subject us to cruelties, it’s safe to say that Prophet Yusuf had it incredibly bad because his brothers literally left him stranded in the middle of nowhere to die. This part of his story may sound like a simple, unsurprising fact because we may have heard it since childhood, but let’s consider the reality of this situation.

Before being thrown into the infamous well, things are already tense within Prophet Yusuf’s home and it’s no secret. The father, a Prophet himself, is also fully aware of it. This is obvious when we hear Prophet Yaqub warning the young Yusuf to keep his dream a secret from his brothers.

“He said, “O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.” [Surah Yusuf; 12:5] 

The dynamics between the older brothers and Yusuf are so bad that their father thinks they might take harmful action against him, especially with this dream that foretells his Prophethood. Leaving a brother to die in the wilderness is quite monstrous, but we have to assume Yusuf’s brothers didn’t instantly go from 0 to 60 in the meter of cruelty.  They must have teased Yusuf verbally daily. They must have been physically rough with him semi-regularly. They must have subjected him to lighter pranks and smaller cruelties long before they dared to throw him into a well.

“Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people.” [Surah Yusuf; 12:9]

Imagine what it would be like to live with siblings who can reach that level of viciousness. Also, imagine how devastated Yusuf must have felt when he thought that his brothers were taking him out to play and finally doing something nice for him, but ultimately committed the ultimate betrayal. 

Connecting Prophet Yusuf’s Story With Our Own Sibling Rivalries

Left alone to die in a well by his own siblings [PC: Pablo Hidalgo Aguilera (unsplash)]

Thinking of Prophet Yusuf [AS] in a deep, empathetic way can enable us to contextualize traumatic betrayals from our own siblings that have haunted us. He felt this, too. His flesh and blood put him through something really bad, just like me.

Some of us may have experienced a sibling stealing from us, physically assaulting us, spreading rumors about us, publicly sharing private information about us, or even sabotaging important opportunities for us. Realizing that Prophet Yusuf’s brothers had acted wickedly towards him can help us feel seen and less alone. Of course, having abusive and toxic relationships with our siblings is difficult and painful emotionally – but it’s important to remember that one of Allah’s favorite people in the whole world also experienced that.   

Making Sense Of Prophet Yusuf’s Family Reconciliation

Luckily for Prophet Yusuf and his brothers, they manage to reconcile and resolve their sibling rivalries later in life. This happy ending can make those of us who are facing sibling rivalries in our own lives feel various ways, including hopeful, confused, or guilty. I cannot say that every person who is experiencing a troubled relationship with their siblings will find a healthy resolution, nor do I think Prophet Yusuf’s story in the Quran pressures us to reconnect with our siblings at any cost. 

There are two important factors in the healing of the sibling rivalry for Prophet Yusuf and his brothers that I would like to draw attention to as examples of important steps that lead to a successful family reconciliation.

The first is that Yusuf entering into a relationship with his brothers should be safe now. This is because the brothers have committed to changing their behavior and repented for their vicious actions.

“They said, “Are you indeed Joseph?” He said “I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.””

“They said, “By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners.””

“He said, “No blame will there be upon you today. Allah will forgive you, and He is the most merciful of the merciful.”” [Surah Yusuf; 12:90-92]

The aggressors in the relationship have decided to correct their ways, so no further harm should come to Yusuf ] from his brothers in the future. 

The second is that the power dynamics in the family have changed, with Prophet Yusuf at this stage being the family’s most important member. He takes precedence over his own parents as a Prophet of the next generation, let alone his brothers. Not only is he very powerful within his family [12:100], but also within the society as a government official.

“And he raised his parents upon the throne, and they bowed to him in prostration. And he said, “O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.” [Surah Yusuf; 12:100]

I’m not saying his brothers did not have sincere repentance and commitment to healthy family ties –but I think the argument could be made that there would be negative repercussions for any malicious behavior the brothers may stir up against Prophet Yusuf in their adult lives as compared to when they were children. On the flip side, there are also many worldly incentives for Prophet Yusuf’s brothers to be good to him now that he is in a very influential position in society. The changed power dynamics are a significant element in the reconciliation of the family because the victim of the past is now in a position of authority over all. 

Considering both factors (the brothers’ repenting and the shifted power dynamics) can help us better understand how and why Prophet Yusuf could reconcile with his brothers while also ensuring his safety from further abuse. It also places into context the willingness of the brothers to not turn into abusers again, as well as Prophet Yusuf’s ability to forgive them in such a remarkable way. As Muslims, we know how important it is to maintain family ties and not break them. We can see in this example that some guardrails are in place when Prophet Yusuf and his brothers reconnect, which helps us understand that there are some crucial red lines that should always be respected whenever we try to mend broken family ties. For any of us facing challenges with our own siblings, it’s critical to take inspiration from Prophet Yusuf’s family’s story and rely on practical resources to aid in possible reconciliation; like a trusted community member or family therapist as a mediator.

 

Related:

– Podcast: The Rights of Parents vs Parental Oppression | Sh Isa Parada

– Peer Pressure On Social Media: Lessons From Surah Yusuf

The post Family Troubles Of The Prophets: A MuslimMatters Series – [Part I] Sibling Rivalries Gone Wild appeared first on MuslimMatters.org.

Shabna Begum says racist riots will return if Islamophobia continues to be ‘an acceptable currency’ in politics

Islamophobia has become “brutally divisive” in the UK and failure to challenge its root causes will lead to more racist riots, the head of the UK’s leading race equality thinktank has said.

Shabna Begum, who became the chief executive of the Runnymede Trust earlier this year, said the country was entering a new phase in how it talks about Muslims.

Continue reading...

Dear Resilient Soul,

As your fellow Muslim sister and someone trained in trauma-informed care, I write this letter to offer my support, validation, and solidarity with you. In conversations surrounding recent news, one theme keeps surfacing: for those who endured such experiences in childhood, these events often resurface buried pain, serving as painful reminders of past wounds. I can understand that this may feel like a betrayal that tears open old wounds. The trust you have worked so hard to rebuild over time may feel fractured again, as if the very foundation you stand on is shaken. The pain, anger, and hurt that arise are entirely natural responses to such news, and it is okay to feel everything you are feeling.

There is a distinct pain that comes from betrayal by someone who represents a role of trust, especially when it aligns with your own past experiences. This betrayal tugs at every piece of trust you’ve managed to piece together, bringing back memories of being unheard or dismissed when you first spoke out. Perhaps you confided in someone only to be silenced, told that you misunderstood, or that you should simply forgive and forget. Society’s reactions to abuse are often rooted in denial or minimization, leaving survivors to face gaslighting and isolation. I am here to tell you that those reactions were wrong. You deserved to be heard, supported, and believed then, just as you do now.

So, what can we do to face these difficult, triggering reminders? How can we cope when our past pain resurfaces in such intense ways?

Stay Grounded

As a Muslim, it can be particularly difficult when abuse occurs within the community you deeply care about. However, grounding yourself in your relationship with Allah can provide immense support. Islam emphasizes justice, compassion, and protection of the vulnerable, and Allah is always with those who have been wronged. Take comfort in verses that affirm His knowledge and justice, such as:

 

“And do not think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror].” (Quran 14:42)

Your faith is not dependent on the actions of others. Know that Islam upholds values of accountability and justice. Find solace in acts of worship that bring you peace—be it in your Salah, reciting Quran, or even sitting quietly in remembrance (dhikr). These practices can anchor you, giving you a safe spiritual space to connect with the One who knows your heart and your pain better than anyone else.

Take Notice

When old traumas resurface, they often bring a physical response—tightness, fatigue, or even panic. Take moments throughout your day to connect with your body and find grounding. Breathing exercises, grounding through the senses, and gentle movement are ways to help settle your nervous system and remind yourself that you are safe in this moment. Placing your hand over your heart or reciting dhikr as you breathe deeply can be profoundly calming, creating a bridge between physical grounding and spiritual anchoring.

Acknowledge Emotions

It’s important to honor the emotional waves that come when trauma resurfaces. Creating a safe space—whether through journaling, finding a quiet corner in your home, or simply sitting in nature—can give you the opportunity to process your emotions at your own pace. By giving yourself permission to feel and express what you need, you create a buffer against being overwhelmed by emotions.

Advocate for Justice

Feeling compelled to speak out against injustices, especially when others are victimized, is a natural and powerful response. Your voice can serve as a reminder of truth, breaking the silence around these issues and helping others feel less alone. Advocacy can take many forms, such as supporting survivor-centered initiatives, sharing educational resources, raising awareness in your community, or simply being a compassionate listener for those who feel unseen or unheard.

However, it’s equally important to acknowledge that not everyone feels called or ready to take on this role—and that’s okay too. For some survivors, choosing not to engage further or deal with these issues publicly is a valid and healthy boundary. Whether you advocate for justice in big or small ways, or focus solely on your own healing, know that your response is valid. As long as our intentions are deeply rooted in the wisdom and guidance of the Quran and Sunnah, the paths we choose will hold meaning and purpose. Each step, whether private or public, becomes a form of worship and growth in its own right.

Seek Counsel

Additionally, consider seeking counsel from those you trust deeply. Connecting with a therapist, a wise friend, or a religious leader who understands your experiences can help you feel less isolated and more supported. Sharing your burdens with those who genuinely care can be an invaluable source of strength and reassurance on the path to healing. Remember, seeking guidance from compassionate individuals is a form of self-care, and you are deserving of this support.

Remember, dear Resilient Soul, you have the right to feel, to heal, and to seek solace in your faith and community. With each step you take, whether it’s seeking support, turning to prayer, or practicing patience, know that healing is not linear, but it is possible. Keep going, and remember that Allah’s mercy surrounds you, and with each hardship, there is relief, in shaa Allah.

Related:

An MM Recap: Toolkits To Fight Child Sexual Abuse

The post Dear Resilient Soul: A Message to Survivors of Childhood Sexual Trauma appeared first on MuslimMatters.org.

British-Egyptian soccer star Sam Morsy has been an outspoken advocate for Palestinian rights.

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Virtues of Surah Al-Kahf

It was reported that the Messenger of Allah ﷺ said “Whoever reads Surah Al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.” [Mustadrak al-Hakim; Sahih at-Targhib wa at-Tarhib 736]

The Prophet taught us to recite Surah Al-Kahf weekly on Fridays. One wisdom often mentioned is that the four stories found in Surah Al-Kahf deal with four trials and tribulations (fitan) that all of mankind faces: deen, wealth, knowledge, and power. Surah Al-Kahf serves as a weekly reminder that our ultimate goal is the Hereafter and that we should not let these fitan distract us. Another is that the Dajjal will come and test all those alive with these same fitan, and in fact, memorizing the first ten ayat from Surah Al-Kahf will be a protection from the Dajjal.

Abu al-Dardā’ reported that the Messenger of Allah ﷺ said “Whoever memorizes ten ayat from the beginning of Surah Al-Kahf will be protected from the Dajjal.” [Sahih Muslim 809]  

Discussing the Dajjal in detail is beyond the scope of this article, but the focus will be on how each story in Surah Al-Kahf highlights a certain characteristic and how each characteristic builds upon the previous one. Just as the surah begins with

“Praise be to God, who sent down the Scripture to His servant and made it unerringly straight” [18:1]

These four characteristics are a road map and a straight shot to success. Moreover, Allah mentions that this success will be “an excellent reward that they will always enjoy” [18:2-3], unlike the temporary success found in this dunya. If we instill these four characteristics in our children and younger generations, then inshaAllah they will have secured both their dunya and akhirah.

Trait #1: Unshakeable Iman

In the first story of the young men of the cave, a group of youth faces the fitan of deen. They are persecuted for believing in only Allah which is at odds with the pagan beliefs of their town. But Allah tells us that when they stood up and declared:

“And We made firm their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.” [18:14]

Lessons from the story of the cave
[PC: Ivana Cajina (unsplash)]

He strengthened their hearts upon the truth. Notice how their hearts were strengthened after they proclaimed and stood for the truth. This is an important lesson for us as the help of Allah will sometimes come after we have sincerely taken the first step towards goodness – not before. 

Due to the threats these young men received, they decided to leave their town in order to protect their imaan. The story goes on and Allah tells us that He protected these young men by having them fall asleep in a cave for 309 years after they left their families, their wealth, their community, and their entire lives behind – just so that they would not lose their imaan. 

In this first story, what characteristics did these young men exhibit? They had unshakeable faith in Allah . Allah always fulfills His promise and has complete power over everything. They understood very well what the Prophet would later teach our ummah:

“Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so.” [Tirmidhi]

Trait #2: Humility

In the second story, Allah relates to us the story of the man of the two gardens and the fitan of wealth. This man, in a conversation with his righteous neighbor, begins demeaning his neighbor and boasting about how he has more wealth than him. He arrogantly claims his belief that his wealth will never diminish and that he doesn’t believe in the Day of Judgment. His righteous neighbor advises him to be thankful and humble before Allah and as the story continues, Allah relates to us how the arrogant man’s gardens and wealth were destroyed.

In this second story, which characteristic did the neighbor of the man of the two gardens exhibit? He displayed humility and was humble and grateful to Allah . How does humility build upon the first characteristic of unshakeable imaan? True humility before Allah only comes when you have true imaan, know who Allah is, and understand your weak and temporary position in the universe. 

The Prophet also warned us about the opposite of humility: arrogance.

“No one will enter Paradise in whose heart is an atom’s weight of arrogance… arrogance means rejecting the truth and looking down on people.” [Tirmidhi]

Arrogance can lead to the destruction of one’s dunya and akhirah. 

Trait #3: Seeking Beneficial Knowledge

In the third story, we learn about the fitan of knowledge through the journey of Musa with Khadr . To fully understand this story, we need to go back to the hadith of the Prophet . 

“Once Moses stood up and addressed Bani Israel. He was asked who was the most learned man among the people. He said, ‘I.’ Allah admonished him as he did not attribute absolute knowledge to Him (Allah).” [Bukhari]

Lessons from surah al-Kahf [PC: Indra Projects (unsplash]

In this lengthy hadith in Bukhari, the Prophet gives us more details regarding this story. After Allah admonishes Musa , Musa immediately humbles himself and goes to meet and learn from Khadr , a prophet of Allah sent to another nation. And with him, Musa catches a glimpse of how Allah protects and has mercy on His Servants in ways we cannot possibly imagine and understand.

In this third story, which characteristic did Musa exhibit? He sought knowledge. How does this build on the second characteristic of humility? Only those who have humility are willing to admit their mistakes, admit they have more to learn, and are willing to make the struggle to seek teachers to learn from. 

In my personal experience, being born in Pakistan and growing up in a traditional desi household, there is a huge push to get our secular education and do well in school. Many of us are pushed to pursue careers in medicine, law, engineering, and other respectable and high-paying professions. But as the Prophet taught us,

“When Allah wishes good for someone, He bestows upon him the understanding of Deen.” [Bukhari and Muslim]

Just as we pursue excellence in our secular education, we should also pursue at the very least competence -if not also excellence- in our knowledge of our deen. Most of us will not become scholars of Islam, but we should know the fundamentals of our religion well and the basics of the specialized areas we are regularly engaged in. For example, someone involved in business and finance should at least have a working knowledge of the rulings and fiqh of business transactions, know who to ask when he has questions, and so on and so forth. 

As a final point regarding this story, the legendary American football coach Vince Lombardi said, “The only place success comes before work is in the dictionary.” We cannot expect that we will gain an understanding of our deen just by sitting at home and making a half-hearted du’a. If we want to truly gain knowledge, it requires effort, perseverance, and sacrifice. Musa recognized this, which is why he traveled to meet Khadr . And traveling during that age was done either on foot or on the back of an animal while sleeping in the wilderness. There were no five-star, air-conditioned hotels. Yet, Musa still put in the effort to travel to meet Khadr . He then stayed and continued to travel with Khadr and continued to struggle, all for the sake of gaining more knowledge. The Prophet informed us that

“Whoever travels a path in search of knowledge, Allah will make easy for him a path to Paradise.” [Muslim]

While the path to knowledge of our deen may not always be easy, the destination it leads to is worth it.

Trait #4: Serving Humanity

In the fourth and final story, Allah tells us about Dhul Qarnayn, the righteous king whom Allah tells us

“We established his power in the land, and gave him the means to achieve everything.” [18:84]

Here we learn about the fitan of power. Allah tells us about Dhul Qarnayn’s travels and how he would help different communities he interacted with. During the final of his travels that are mentioned, we are informed regarding a group of people living near the terrifying tribes of Yajuj and Majuj. Dhul Qarnayn had significant difficulty communicating with this group of people. However, Dhul Qarnayn spent the time and effort to do his best to understand their needs and understood that Yajuj and Majuj were causing significant problems throughout the land. So, with the help of these people, Dhul Qarnayn erected a large barrier between them and Yajuj and Majuj, trapping Yajuj and Majuj behind it. 

The group offered to pay and reward Dhul Qarnayn but Dhul Qarnayn answered,

“The power my Lord has given me is better than any tribute.” [18:95]

After the barrier’s completion, Dhul Qarnayn declared,

“This is a mercy from my Lord. But when my Lord’s promise is fulfilled, He will raze this barrier to the ground: my Lord’s promise always comes true.” [18:98]

Yajuj and Majuj’s release and conquering of the earth near the End of Times are one of the major signs of the Day of Judgment as recorded in the books of hadith including Sahih Muslim.

In this fourth and final story, which characteristic did Dhul Qarnayn exhibit? He served and helped others – he used the knowledge and power he was blessed with and put it to use to fulfill the needs of humanity, directly building upon the third characteristic of seeking knowledge. Francis Bacon once said, “Knowledge is power” and we see that in the story of Dhul Qarnayn. Dhul Qarnayn did not keep the knowledge he had to himself – he used it to benefit others. As the Prophet taught us,

“Allah helps the servant as long as he helps his brother.” [Muslim]

What is True Success?

Now, at the end of the surah, if we are able to incorporate these four characteristics into our lives, Allah reminds us what true success is.

“Indeed, those who have believed and done righteous deeds – they will have the Gardens of Paradise as a lodging,

 

Wherein they abide eternally. They will not desire from it any transfer.” [18:107-108]

It’s important to note that Allah mentions Jannat-ul Firdaws’ Al-A’ala which the Prophet taught us that,

“Al-Firdaws is the highest part of Paradise, and the center and the best of it.” [Tirmidhi, classified sahih by Shaykh al-Albani]

And unlike this temporary dunya, Paradise is truly forever.

In conclusion, the characteristic of success highlighted in each story builds upon itself in the following story. Only with true imaan will you truly be humble and have humility in front of Allah . And only with humility will you be amongst those who will seek knowledge as the arrogant believe they have nothing left to learn and master. Finally, those with knowledge and expertise are often put into leadership positions and given power, thus opening up opportunities to help and serve others.

This is in contrast with those who do not have iman and humility: knowledge can lead to arrogance or questioning of Allah’s Decree and, if given power, it is as John Acton once said: “Power tends to corrupt, and absolute power corrupts absolutely.” 

 

Now, every week as we recite Surah Al-Kahf, remember the roadmap to success Allah has given us. If we can nurture, develop, and instill these four characteristics of unshakeable imaan, humility, seeking beneficial knowledge, and serving humanity within ourselves, our families and children, and in our communities, inshaAllah we will enter the highest level of Paradise and remain there forever. 

 

[Points for this article were drawn from Sh. Yasir Qadhi’s Lessons from Surah al-Kahf and special thanks to Shaykh Ahmad Saleem for his review and constructive feedback!]

 

Related:

– Overcoming Trials | The Message of Surah al Kahf

– Lesson 1 From Surah Kahf

The post The Four Traits Of Highly Successful Muslims: Teachings From Surah Al-Kahf appeared first on MuslimMatters.org.

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Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~32 minutes

Learning Objectives

1. Understand the Concept of Tazkiyah (Spiritual Purification):
   • Define Tazkiyah and explain its importance in Islam.
   • Recognize the role of knowledge in achieving spiritual purification and how it forms the foundation for proper worship and spiritual growth.
2. Identify the Importance of Knowledge in Islam:
   • Explain why Islamic scholars prioritize knowledge as the starting point in religious teachings and texts.
   • Discuss how knowledge differentiates between acts of worship and ordinary actions.
3. Explore the Qur’anic View on Knowledge:
   • Analyze the Qur’anic verses that distinguish between those who have knowledge and those who do not.
   • Understand the elevated status of scholars in Islam as described in the Qur’an.
4. Analyze the Hadith on Intentions (Niyyah):
   • Explain the significance of the hadith that states “actions are judged by intentions.”
   • Apply the principles of this hadith to various aspects of daily life and worship.
5. Compare the Roles of Scholars and Worshipers:
   • Describe the superiority of scholars over worshipers as explained by the Prophet Muhammad (sallallahu alayhi wa sallam).
   • Understand the analogy of the moon and stars in relation to the roles of scholars and worshipers.
6. Examine the Challenges of Maintaining Sincerity (Ikhlas):
   • Identify the challenges associated with maintaining sincerity in actions.
   • Discuss strategies for overcoming ariyah (showing off) and ensuring pure intentions in worship and daily activities.
7. Recognize the Inheritance of Prophetic Knowledge:
   • Understand why knowledge is considered the inheritance of the Prophets.
   • Discuss the responsibilities and rewards for those who acquire and spread prophetic knowledge.
8. Reflect on the Relationship Between Scholars and the Natural World:
   • Analyze the hadith that describes the natural world’s response to scholars who teach good.
   • Explain how scholars, through their knowledge, contribute to the well-being of the natural world and all its inhabitants.
9. Develop an Understanding of Continuous Spiritual Growth:
   • Explore the concept of spiritual growth in phases, as illustrated by the moon’s phases in the analogy.
   • Recognize the importance of continuously seeking knowledge and applying it in daily life for spiritual advancement.
10. Engage in Self-Reflection and Personal Growth:
    • Reflect on Muta’arif ibn Abdullah’s du’a and its implications for personal sincerity and spiritual discipline.
    • Develop strategies for maintaining sincerity and fulfilling commitments made to Allah (subhanahu wa ta’ala).

Class Summary The Path to Knowledge and Spiritual Purification in Islam

Islam emphasizes the importance of knowledge as the foundation for spiritual purification, proper worship, and overall growth. Scholars such as Ibn Al-Jawzi, Imam Al-Bukhari, and Ibn Qudamah have always stressed the need to begin one’s spiritual journey with a deep understanding of the faith. Below, I summarize the key insights from their works, which shed light on the role of knowledge in achieving closeness to Allah (subhanahu wa ta’ala).

Why Knowledge is Essential in Islam

Knowledge (ilm) is the bedrock of the Islamic faith. Without the correct understanding, acts of worship and spiritual practices can become misguided. Imam Ibn Al-Jawzi divided Islamic teachings into four key categories:

1. Ibadat (Devotional Acts) – Acts of worship like prayer and fasting.
2. Adat (Habits and Customs) – Everyday actions that are non-devotional.
3. Muhlikat (Destructive Behaviors) – Actions that harm the soul.
4. Munjiyat (Saviors) – Acts that bring salvation and spiritual benefit.

The Qur’an and Knowledge

The Qur’an clearly distinguishes between those who have knowledge and those who do not. In Surah Az-Zumar, Allah (subhanahu wa ta’ala) asks: “Are those who know equal to those who do not know?” The answer is clear—those with knowledge are elevated. Furthermore, Surah Al-Mujadila states: “Allah will elevate those of you who believe and those who have been given knowledge.” This shows the importance of gaining knowledge to elevate one’s status, both in this world and in the Hereafter.

The Superiority of Scholars Over Worshipers

The Prophet Muhammad (sallallahu alayhi wa sallam) emphasized the superiority of scholars. In a famous hadith, he compared the scholar’s rank to that of the full moon, which outshines the stars (worshipers). The Prophet (sallallahu alayhi wa sallam) said: “The superiority of the scholar over the worshiper is like my superiority over the least of you.”This hadith illustrates how the light of knowledge shines brighter and impacts more than personal devotion alone.

Additionally, scholars are considered the heirs of the Prophets, not through wealth, but through the knowledge they impart. This sacred inheritance of knowledge must be acquired and shared with sincerity (ikhlas), purely for the sake of Allah.

The Struggle for Sincerity

Maintaining sincerity in actions is one of the hardest tasks for a believer. As Sahab ibn Abdullah al-Tustari said: “There is nothing harder on the nufs than ikhlas because it has no portion from it.” True sincerity means doing actions solely for Allah’s pleasure, without seeking recognition or praise from others. The struggle to keep one’s intentions pure is ongoing, but it is what separates acts of worship from simple habits.

The Role of Knowledge in Achieving Spiritual Growth

Spiritual purification, or Tazkiyah, cannot be achieved without knowledge. Acts such as prayer, fasting, and charity must be grounded in a proper understanding of the deen to be valid. Furthermore, the scholar who spreads knowledge is blessed by Allah, the angels, and even the animals on earth and in the sea. Their role is not just to worship, but to educate others, ensuring that their knowledge benefits all of creation.

Conclusion: Knowledge as a Path to Allah

In Islam, knowledge is not just a pursuit but a means to attain closeness to Allah (subhanahu wa ta’ala). The Prophet (sallallahu alayhi wa sallam) reminded us that “Whomever Allah wishes well for, He gives him understanding in the religion.” Therefore, seeking knowledge with pure intentions is a journey that elevates both the individual and those around them. May we all strive to be among those who seek and share beneficial knowledge, earning the pleasure of Allah.

Full Transcript

The following is fully transcribed with edits for ease of reading using both AI and human editing. Please note any errors found in the comments below, inshaAllah.

Introduction to Ibn Al-Jawzi’s Minhaj Al-Qasideen

In this lecture, I will summarize the book of Ibn Al-Jawzi, Minhaj Al-Qasideen, which is the path to Allah (subhanahu wa ta’ala). This book is for those who are on the journey to Allah (azza wa jal). The last thing we discussed was how Ibn Al-Jawzi described his book, dividing it into four categories or subjects.

The first one he called Rub’ Al-Ibadat (the quarter of Ibadat), which means these are the devotional acts. The second is Rub’ Al-Adat (the quarter of Adat), which refers to non-devotional acts, like habits and customs. The third is Rub’ Al-Muhlikat (the quarter of destructive behaviors and actions). And finally, the last one is Rub’ Al-Munjiyat (the quarter of the saviors), which covers the chapters on actions that will save you.

The Significance of Knowledge in Islam Why Knowledge is the Foundation of Spiritual Purification

He begins by discussing Kitab Al-Ilm (the book of knowledge). The subject of knowledge is essential, and we will discuss why exactly it is so important to begin with. Even if you look at the book of Imam Al-Bukhari (rahimahullah), when he started collecting the hadith of Rasulullah (sallallahu alayhi wa sallam), among the early books he also began with Kitab Al-Ilm, the chapter on knowledge.

Why is the chapter on knowledge so important? The theme of the book itself is Tazkiyah, which means the purification of the nufs. The purification of the nufs has to be based on solid knowledge. Otherwise, if you don’t have proper knowledge, what will happen? You will go astray. You will start behaving and acting according to your own personal taste. Unfortunately, many people, without proper knowledge, try to worship but end up going astray. And if you have knowledge that you’re not benefiting from, meaning it’s not translating into action, that’s also harmful.

That’s why Imam Ibn Qudamah (rahimahullah) and others, including Ibn Al-Jawzi and Imam Al-Ghazali (rahimahullah jami’an), always begin with the subject of knowledge. They say if you want to reach the level of Tazkiyah, if you want to have spiritual discipline and elevate yourself in spirituality, it has to start with knowledge. Why? He will speak about this, insha’Allah. We will read from the book of Ibn Al-An’am. Those who have the book, this will be the first chapter on knowledge, starting on page number 15.

The Qur’an and the Value of Knowledge Starting with the Word of Allah

Bismillah walhamdulillah wa salatu wa salam wa rasoolillah. The first foundation is on knowledge, section one, on the excellence of knowledge. Allah, the Most High, said, Say, are those who know equal to those who do not know?

Imam Ibn Qudamah (rahimahullah) begins with the Qur’an, as is the custom of the ulama. Whenever they discuss any chapter or discipline, they begin with the words of Allah (subhanahu wa ta’ala). This is a lesson for you and me. If you ever want to give a khatira (reminder), a talk, or a khutbah (sermon), it’s not about you; it’s about the knowledge you’re using to convey to the people. The proper knowledge comes from the ultimate source for Muslims, the word of Allah (subhanahu wa ta’ala). So, whenever you start anything, make sure to include ayat (verses) from the Qur’an.

Sometimes, you find speakers who speak for hours, or maybe 10 or 15 minutes in a khatira, and it’s beautiful and sweet. But they never incorporate any ayah from the Qur’an. They only talk about their personal experiences, tastes, and sometimes quotes from the ulama and others. But you should begin with the words of Allah (subhanahu wa ta’ala) first and foremost.

The Verses of Knowledge in the Qur’an

Here, Imam Ibn Qudamah (rahimahullah) quoted two ayat. The first one, from Surah Az-Zumar, where Allah (subhanahu wa ta’ala) says, Are they equal, those who know and those who know not? The question is rhetorical; Allah (subhanahu wa ta’ala) isn’t asking you for an answer. He’s asking you to reflect on it, meaning absolutely they are not equal. Allah (subhanahu wa ta’ala) is inviting you to be among those who are knowledgeable. Those who have knowledge, because Allah says they are not equal, those who know and those who do not.

The second ayah is from Surah Al-Mujadila, where Allah (subhanahu wa ta’ala) says, Allah will elevate in ranks and status above others those who are among you who have faith and those who have knowledge. This verse speaks about the reward of those with knowledge. He says, Allah (subhanahu wa ta’ala) will elevate in ranks those who have faith and knowledge. What does that mean? Being a believer, Alhamdulillah, is what Allah commands you to do. But being knowledgeable among believers is a status that is high and above.

This explains what we will discuss later in Jami’ ul-Ulum wal-Hikam, the hadith of Jibreel. When the Prophet (sallallahu alayhi wa sallam) described Islam to Jibreel, he mentioned three things: Islam, Iman, and Ihsan. He asked, What is Islam? What is Iman? What is Ihsan? These are three levels you ascend in knowledge, practice, and spirituality. You become a Muslim by declaring La ilaha illallah, Muhammadun rasulullah. You become a Mu’min through practice, and you reach a high level of ibadah with Ihsan when you attain that spirituality. Here, Allah (subhanahu wa ta’ala) invites each of us to be among those who will be in high ranks simply by acquiring proper knowledge.

The Superiority of Scholars in Islam Ibn Abbas on the Degrees of Scholars

In his commentary on the above-cited verse, Ibn Abbas said, The scholars have degrees over the devotees by 700 levels. The distance between each level and the one next to it requires 500 years of traveling. Allah, the Most High, said, Innama yakhsha Allah min ‘ibadihi al-‘ulama’.

Imam Ibn Qudamah (rahimahullah) quoted Ibn Abbas (radiAllahu anhu) to explain the previous ayah from Surah Al-Mujadila about the ranks of the scholars and people of knowledge. Ibn Abbas (radiAllahu anhu) said, The scholars among the believers are high in ranks, by how many degrees? He said 700 degrees. Between each two degrees is the distance of traveling 500 years. Can you imagine traveling 500 years continuously, non-stop, with no breaks? It would take you far beyond anything we can imagine.

But the question arises: Where did Ibn Abbas get this information from? Is it a hadith? This is what the ulama refer to as an athar. An athar can be a hadith from the Prophet (sallallahu alayhi wa sallam), a report from a Sahabi (radiAllahu anhu), or from the Salaf (early generations of Muslims). Here, we have a statement from a Sahabi, Ibn Abbas. But is it a hadith? When we say it’s a hadith, we mean it’s attributed to the Prophet (sallallahu alayhi wa sallam). However, Ibn Abbas did not attribute this statement to the Prophet (sallallahu alayhi wa sallam).

The Status of a Sahabi’s Statement

There’s a debate among the ulama regarding the status of a Sahabi’s statement. If a Sahabi says something related to the unseen, ‘ilmul ghayb, the assumption is that they most likely got it from the Prophet (sallallahu alayhi wa sallam). Thus, the statement of a Sahabi is given a level of authenticity almost equal to a hadith. Other ulama argue that unless the Sahabi clearly states that they got it from the Prophet (sallallahu alayhi wa sallam), it should not be treated as such.

So, a statement like Ibn Abbas’s, about the levels of the ulama being 700 degrees apart with 500 years of travel between each, is a specific reward. We don’t know from the Prophet (sallallahu alayhi wa sallam) that these ranks are that many or that there is such a distance between them. Could this be the words of Ibn Abbas himself, his interpretation? We know that Ibn Abbas holds a special status because the Prophet (sallallahu alayhi wa sallam) made du’a for him. The Prophet (sallallahu alayhi wa sallam) called him turjiman al-Quran (the true interpreter of the Qur’an) and made du’a: O Allah, give him understanding in the deen and teach him the interpretation of the Qur’an. So, when the ulama cite Ibn Abbas, as long as the narration is authentic, they accept it because he is considered one of those inspired with the meanings of the Qur’an.

However, the main point is that Allah (subhanahu wa ta’ala) will certainly favor the ulama among the believers far beyond what we might expect. This should serve as an incentive for each of us. Being a scholar is an opportunity open to everyone, and scholars exist at different levels. But the important thing is to have the intention to be sincere, to seek knowledge properly, to act upon it, and then to invite others to it. If you don’t do it for this purpose, that knowledge may eventually disappear.

The Conscious Fear of Allah: Khashya vs Khawf

Imam Ibn Qudamah (rahimahullah) continues by mentioning the ayah from Surah Fatir: Innama yakhsha Allah min ‘ibadihi al-‘ulama’. Allah (subhanahu wa ta’ala) says, Only those who have knowledge among His servants truly fear Allah. The word used in the translation is fear, but in Arabic, the word khashya has a different connotation. The word for fear in Arabic is khawf. What does khawf mean? It simply means being afraid, often of what you don’t know. For example, we get scared when we don’t know what’s behind a wall when we hear a noise, because we don’t know what’s going on.

Khashya, on the other hand, is a conscious fear. It means you are aware of what you’re scared of, but it’s not just an absolute fear. There’s an element of awe and love in that fear. That’s khashya. For instance, young children might fear their parents but still love them and seek their approval. That’s more like khashya. But when you’re afraid of a snake or an animal that might harm you, that’s general fear.

So, when Allah (subhanahu wa ta’ala) says innama yakhsha Allah min ‘ibadihi al-‘ulama’, He’s referring to a conscious, knowledgeable fear. This kind of fear is based on understanding Allah’s attributes, His reward, and His punishment. The more you know about Allah (subhanahu wa ta’ala), the more you develop a proper estimate of Him, and the more this fear (khashya) should enter your heart.

The Value of Understanding the Deen The Prophet’s Hadith on the Blessing of Understanding Religion

Muawiyah ibn Abi Sufyan (radiAllahu anhu) narrated that he heard the Messenger of Allah (sallallahu alayhi wa sallam) say: Whomever Allah wishes well for, He gives him understanding in religion. This hadith is found in both Bukhari and Muslim. The Prophet (sallallahu alayhi wa sallam) said, If Allah wishes good for someone, He gives them understanding in the religion.

This hadith is one of those that the ulama say is among the top four hadith that the entire nation, the entire Ummah of Muhammad (sallallahu alayhi wa sallam), revolves around. So, if Allah wishes good for someone, He grants them understanding of the religion.

The Two Types of Allah’s Will

This will of Allah (subhanahu wa ta’ala) is one of two types. It could be the general will of Allah (azza wa jal), meaning He has given people the opportunity to choose whether to be among those who learn or not. You choose to be among the learned, you get the pleasure and reward of this hadith. But if you choose otherwise, it’s still within Allah’s will, but you miss out on this reward.

The second thing to note is that when the Prophet (sallallahu alayhi wa sallam) says mayyurdu lillahi bihi khayra, he’s referring to the ultimate good that people seek in this world and the Hereafter. The Prophet (sallallahu alayhi wa sallam) made it very inclusive. He didn’t specify what kind of good; he left it open. Is it good for the dunya as well? Absolutely. If you study the deen, even if your intention isn’t solely for the dunya, Allah may still bring the dunya to your feet as a result of your knowledge.

The Benefits of Understanding the Deen in This World and the Hereafter

That’s part of the good you receive from understanding the deen of Allah (subhanahu wa ta’ala). Sometimes, understanding the deen gives you peace and tranquility, helping you navigate the difficulties of this life. For example, when others are anxious and fearful, a person with proper knowledge remains calm because they know how to handle life’s challenges. In terms of the Hereafter, Allah will raise these people to high ranks among those who have faith.

So, the Prophet (sallallahu alayhi wa sallam) is saying that if Allah wills good for someone, He grants them understanding of the religion. The word fiqh here, in its literal translation, means understanding things as they are intended. It’s about seeing beyond the surface, understanding the deeper meaning, and applying that understanding in practice. The best type of knowledge that will give you this status is religious knowledge—knowledge of Allah (subhanahu wa ta’ala), the Hereafter, the meaning of this dunya, the Prophet (sallallahu alayhi wa sallam), Jannah and Jahannam, and the Qur’an.

There’s no doubt that non-religious knowledge is valuable too, but here’s the difference: religious knowledge is sought for its essence because it brings you closer to Allah (subhanahu wa ta’ala). Non-religious knowledge doesn’t necessarily bring you closer to Allah unless you have the right intention with it. That’s why we see nations more advanced than us in terms of the dunya—they have technology and a better understanding of science, but they are far from Allah (subhanahu wa ta’ala).

So, that knowledge in itself does not bring them closer to Allah (azza wa jal). But for a believer, if you take that knowledge with good intentions, it will bring you closer to Allah. But religious knowledge, if you have pure intentions, naturally brings you closer to Allah because it teaches you about Allah (azza wa jal), the dunya and the akhira, the Prophet (sallallahu alayhi wa sallam), and Jannah and Jahannam.

The Dangers of Avoiding Religious Knowledge

But then comes the question: What does it mean if Allah does not will good for someone? This hadith implies a dangerous threat: if Allah does not will good for someone, they will never have a proper understanding of the deen. Some people are content with their current level of knowledge, thinking they know enough. They settle for a low level of knowledge, not wanting to upgrade or take it to the next level. They’re satisfied where they are. May Allah forgive them and accept from them, ameen. But that’s the knowledge of the Bedouin—the Bedouin who came to the Prophet (sallallahu alayhi wa sallam) and asked what he needed to know about the deen. The Prophet (sallallahu alayhi wa sallam) gave him the basics, and the Bedouin asked if he needed to do anything more. The Prophet (sallallahu alayhi wa sallam) said no, unless he wanted to add more. The man said, I’m satisfied with that. I’ll take all of this and no more. I won’t take away from it, and I won’t add to it. That is the deen of the Bedouins.

But for students of knowledge, you have to upgrade yourself by pursuing knowledge that will make you among those whom Allah (subhanahu wa ta’ala) wills good for. Some people avoid religious knowledge because they’re afraid it will become evidence against them. They say they’d rather stay ignorant than learn something new because they feel obliged to practice more. What an unbelievable misunderstanding! La hawla wa la quwwata illa billah. They prefer to remain ignorant, thinking it’s better than learning something new. No, I will take my chances. I will learn more because I hope that knowledge will encourage me to do more, to change my heart, to make me softer, and to excite me about practicing even more.

Staying in a state of ignorance is dangerous because you don’t know where it will lead you. Being ignorant at that level is perilous. So, make sure to encourage yourself to do more, insha’Allah. The Prophet (sallallahu alayhi wa sallam) made it very clear: if Allah wills good for anyone, He grants them understanding of the religion.

The Superiority of Scholars Over Worshipers The Hadith on Scholars and Worshipers

Abu Ma’ma (radiAllahu anhu) relates: Two men were mentioned before the Messenger of Allah (sallallahu alayhi wa sallam)—a worshiper and a scholar. The Messenger of Allah (sallallahu alayhi wa sallam) said: The superiority of the scholar over the worshiper is like my superiority over the least of you. Then the Messenger of Allah (sallallahu alayhi wa sallam) said: Indeed, Allah, His angels, the inhabitants of the heavens and the earth, even the ant in its hole, even the fish, pray for the ones who teach good to people.

This is one of the most beautiful hadith that the ulama often bring up when discussing knowledge. The Prophet (sallallahu alayhi wa sallam) spoke about two people—a abid (devotee) and a scholar. A abid is someone who has a very soft heart, always crying, with their mind always on the akhira. They are always engaged in ibadah, fasting, praying tahajjud, reading the Qur’an, and doing adhkar—always focused on the akhira. And then there’s the alim (scholar), whose knowledge benefits not just themselves but everyone. They learn to spread the deen of Allah (subhanahu wa ta’ala) because they know it’s their duty to educate others about what Allah revealed.

The Prophet (sallallahu alayhi wa sallam) made a comparison: The superiority of the alim over the abid is like my superiority over the least of you. This is a very important statement from the Prophet (sallallahu alayhi wa sallam). He said the status of the alim in terms of preference and virtue is equal to the Prophet (sallallahu alayhi wa sallam) over the sahaba (radiAllahu anhum). There’s no comparison between the Prophet (sallallahu alayhi wa sallam) and the sahaba. Now imagine the Prophet (sallallahu alayhi wa sallam) saying the status of the alim in your time is like my status over the sahaba.

That’s a very important status. But it’s not by virtue of knowing it that you want to pursue it. No, Allah (subhanahu wa ta’ala) grants that status as a result of you pursuing knowledge with the proper intention. You become an alim by the blessing of Allah (subhanahu wa ta’ala), who will elevate your status in this world and the Hereafter, just as He elevated the status of the Prophet (sallallahu alayhi wa sallam) over the sahaba.

Then the Prophet (sallallahu alayhi wa sallam) explained: Indeed, Allah, the angels, the inhabitants of the heavens and the earth, even the ant in its hole, even the fish, pray for the ones who teach good to people.

Why Animals and Creation Pray for the Scholars

Why do you think the animals, whether on land or in the sea, pray for the knowledgeable person? Because you, as a scholar, will not harm them. You have the taqwa of Allah (subhanahu wa ta’ala), which prevents you from hurting animals. And what do you do? You educate people. You teach them not to harm these animals.

In a society based on greed, where there’s no fear of Allah (subhanahu wa ta’ala), there’s no limit to hunting, overconsumption, and killing animals for no reason. Poaching in some countries, where animals are killed for their skin, bones, or horns, leads to waste and extinction. All of this happens because these people don’t have the knowledge from the ulama that teaches them this is wrong.

The Prophet (sallallahu alayhi wa sallam) said that when the animals see an alim, they make du’a for that alim. Don’t we all need that du’a? We need du’a from anyone and anything that can make du’a for us. By His mercy, Allah (subhanahu wa ta’ala) allows all these animals to make du’a for the alim, enabling them to pray for you. Even the animals, as you walk by, and you teach people in the park not to harm or step on them, will make du’a for you.

Among the ulama, Allah (subhanahu wa ta’ala) and His angels bless and make du’a for those who seek forgiveness for you. What a great virtue!

The Scholars as Heirs of the Prophets

In another hadith, the Prophet (sallallahu alayhi wa sallam) said: The superiority of the scholar over the worshiper is like the superiority of the full moon over the rest of the planets. The scholars are the heirs of the Prophets. The Prophets do not leave behind wealth or inheritance, but rather they leave behind knowledge. Whoever acquires this knowledge acquires abundant good fortune.

This hadith is very important, and I want to explain it clearly because it touches on spirituality and etiquettes with the ulama. The Prophet (sallallahu alayhi wa sallam) compared the alim to the abid by saying the scholar’s superiority is like that of the full moon at night over the other planets. The term “planets” actually refers to stars.

Now, why did the Prophet (sallallahu alayhi wa sallam) compare the alim to the abid by using the moon and not the sun? We know the moon in itself is a dark object. Where does the moon get its light from? It’s a reflection. It’s a reflection of the sun. Those stars that you see around, what are they? Burning objects, like the sun.

Even though the stars have energy for themselves, like the sun, when the moon is full, it overshadows everything, covering all the fancy, energetic stars. The ulama say that knowledge is a reflection. What makes the moon beautiful is the reflection from the sun. As an individual, you are just like anyone else. What makes you different is the reflection of knowledge on you. If that knowledge doesn’t reflect in your actions and behavior, there’s no meaning to it. So, it’s very important for us when we learn to apply it as much as we can so the reflection of knowledge can be seen and recognized. The virtue of that reflection of knowledge will overcast everything behind it.

Knowledge as a Reflection

The second point is that the virtue of the alim is not in his essence as a human being. It’s in the fact that he has knowledge that he can share with others. In some mystical movements in Islam, like the Sufi order, they give certain individuals virtues beyond what they should have, with excessive love and practice with them. The belief is that these individuals are virtuous for who they are, not for being an alim.

But as Ahl al-Sunnah wal-Jama’a, according to the Prophet (sallallahu alayhi wa sallam), an alim is not virtuous because of who he is, but because of what he is—being an alim and a scholar. So, do not exaggerate your love or actions towards them. Unfortunately, some people go beyond proper respect, seeking physical blessings from individuals. This is only for the Prophet (sallallahu alayhi wa sallam). It’s okay to respect your ulama, for example, by carrying their books, opening the door for them, or bringing them water. But don’t go beyond that to the point of humiliation, thinking they have powers that can benefit you beyond their knowledge. This is not supposed to happen.

The Prophet (sallallahu alayhi wa sallam) is teaching us that the moon is dark in itself but is virtuous because of the knowledge that reflects on it. The third point is that the moon grows in phases. The moon is not always full, and this is exactly the status of ulama. Some ulama shine a little, others shine a lot, and some are like the full moon.

As you grow in knowledge, you also grow in phases. The more knowledge you acquire, the more it reflects on you and others. If you want to be among the high-ranking ulama, you have to learn and practice what you learn. It gets harder and harder to always remember and practice what you learn, but that’s what makes you different and distinguished among people.

Conclusion: The Scholars as the Heirs of the Prophets

May Allah (subhanahu wa ta’ala) make us among those ulama, ameen. Finally, the Prophet (sallallahu alayhi wa sallam) said that the ulama are the heirs of the Prophets. What did they inherit from the Prophets? He said they did not inherit dinar or dirham (gold or silver), but they inherited knowledge. Whoever takes that inheritance has taken a great deal of good.

So, what do we take from the ulama? We take knowledge from them. We take their jobs. What was the job of the Prophets? Da’wah (calling to Islam). So, you have to do that as well. We also inherit from the anbiya the trials, difficulties, and hardships. The Prophet (sallallahu alayhi wa sallam) said in a hadith: The most severely tested people are the Prophets, then those who are closest to them, and so on. The more you go into the field of knowledge, the more likely you will be tested. You inherited that by taking yourself on the path of the anbiya. May Allah (subhanahu wa ta’ala) make it easy for all of us, ameen.

 

Q&A Q&A for Active Recall

1. What is Tazkiyah and why is it important in Islam?
   • Tazkiyah refers to the purification of the nufs (self/soul). It is important because it is the process of spiritual purification and discipline, which leads to higher levels of spirituality and closeness to Allah (subhanahu wa ta’ala). Proper knowledge is essential for Tazkiyah to ensure that worship and actions are performed correctly and sincerely.
2. Why do scholars like Ibn Al-Jawzi and Imam Al-Bukhari begin their works with the subject of knowledge?
   • They begin with the subject of knowledge because knowledge is the foundation for all other aspects of the faith. Without proper knowledge, individuals can easily go astray in their worship and practices. Knowledge helps differentiate between acts of worship and ordinary actions, ensuring that one’s intentions and actions align with Islamic teachings.
3. According to the lecture, how does the Qur’an distinguish between those who have knowledge and those who do not?
   • The Qur’an states that those who have knowledge are not equal to those who do not. Knowledgeable individuals are elevated in ranks by Allah (subhanahu wa ta’ala) and are regarded as having a higher status both in this life and the Hereafter.
4. What is the significance of the hadith that mentions “actions are judged by intentions”?
   • This hadith underscores the importance of intentions in determining the validity and reward of an action. Whether an action is considered an act of worship or simply a routine activity depends on the intention behind it. This principle applies to all aspects of life, making it a foundational concept in Islamic teachings.
5. How does the Prophet Muhammad (sallallahu alayhi wa sallam) describe the superiority of scholars over worshipers?
   • The Prophet Muhammad (sallallahu alayhi wa sallam) described the superiority of scholars over worshipers by comparing it to his own superiority over the least of his companions. This analogy highlights the immense value of knowledge and its role in guiding and benefiting the entire community.
6. What challenges are associated with maintaining sincerity (ikhlas) in one’s actions?
   • Maintaining sincerity is challenging because the nufs naturally desires recognition and reward. Ikhlas requires doing actions solely for the sake of Allah, without seeking worldly benefits or praise. This struggle is ongoing, as ariyah (showing off) can manifest in different forms, making it difficult to keep intentions pure.
7. Why is knowledge considered the inheritance of the Prophets, and what does this mean for those who acquire it?
   • Knowledge is considered the inheritance of the Prophets because they did not leave behind material wealth, but rather the knowledge of the deen (religion). Those who acquire this knowledge are seen as inheriting a great deal of good, taking on the responsibility of spreading and preserving the teachings of Islam.
8. What is the significance of the moon and stars analogy in the context of scholars and worshipers?
   • The moon and stars analogy illustrates that just as the moon reflects the light of the sun and overshadows the stars, scholars reflect the light of knowledge and overshadow ordinary worshipers. The analogy emphasizes that knowledge is a reflection that enhances the value of an individual, just as the moon’s light enhances its beauty.
9. How do animals and the natural world relate to the virtues of scholars according to the hadith?
   • The hadith mentions that even the animals, the inhabitants of the heavens and earth, pray for the scholar who teaches good to people. This is because scholars, through their knowledge and taqwa (consciousness of Allah), refrain from harming the natural world and educate others to do the same, which brings about blessings and prayers from all of creation.
10. What did Muta’arif ibn Abdullah’s du’a signify about the struggle with sincerity?
    • Muta’arif ibn Abdullah’s du’a reflects the struggle with maintaining sincerity. It shows the difficulty in consistently fulfilling promises made to Allah and the challenge of keeping intentions pure, as the nufs often mixes worldly desires with what should be sincere acts of worship.

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The Iranian state has said that it plans to open a treatment clinic for women who defy the mandatory hijab laws that require women to cover their heads in public.

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