IDEOLOGICAL STUDIES RESEARCH

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

I am Zayd Haji, a student at Zad Academy. In this blogpost, we will explore the marriages of Prophet Muhammad ﷺ, their wisdom, and the noble role of the Mothers of the Believers. Islam teaches that marriage is a natural way to channel human inclinations through halal means. The Prophet ﷺ, like all human beings, married, but his marriages carried wisdom, mercy, and service to Islam.

1. Marriage to Khadijah (RA)

As a young man of 25, the Prophet ﷺ worked in trade under Khadijah (RA), a respected businesswoman. She witnessed his honesty, trustworthiness, and noble character through her servant Maysarah. Impressed, she proposed marriage. Despite turning down many dignitaries, Khadijah chose the Prophet ﷺ.

The Prophet ﷺ married her, and their marriage lasted 25 years. He never married another woman during her lifetime. She was about 40 years old, and he was 25. From her, he had all his children except Ibrahim, who was born later from Maria al-Qibtiyya.

Narrated Abu Musa Al-Ash`ari: Allah's Messenger (ﷺ) said, "Many amongst men attained perfection but amongst women none attained the perfection except Mary, the daughter of `Imran and Asiya, the wife of Pharaoh. And the superiority of `Aisha to other women is like the superiority of Tharid (i.e. an Arabic dish) to other meals."

Sahih al-Bukhari 3769

https://sunnah.com/bukhari:3769

2. His Children

With Khadijah (RA), he had:

• Qasim (after whom he was nicknamed Abul Qasim)
• Abdullah (al-Tayyib or al-Tahir)
• Four daughters: Zaynab, Ruqayyah, Umm Kulthum, and Fatimah (RA).

All his sons died in childhood. His daughter Fatimah (RA) died six months after him. His son Ibrahim, from Maria al-Qibtiyya, also died at two years old. The Prophet ﷺ bore these losses with patience and trust in Allah’s decree.

Allah says:

“And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give glad tidings to the patient.”

(Surah Al-Baqarah 2:155, quran.com)

3. Marriages After Khadijah

After Khadijah’s death, the Prophet ﷺ married several women. Most were widows or divorced women who needed protection and support. His marriages also built alliances and conveyed the private aspects of his Sunnah.

Among his wives were:

• Sawda bint Zamʿa (RA) – a widow.
• Aisha bint Abu Bakr (RA) – the only virgin wife, who narrated over 2,000 hadith.
• Zaynab bint Jahsh (RA) – whose marriage abolished pre-Islamic adoption (Surah al-Ahzab 33:37, quran.com).
• Umm Salama (RA) – a widow with children.
• Hafsa bint Umar (RA) – daughter of Umar ibn al-Khattab.
• Safiyyah bint Huyayy (RA) – from a Jewish background, honored through marriage after embracing Islam.
• Juwayriya bint al-Harith (RA) – her marriage led to the freeing of many captives.
• Maymunah bint al-Harith (RA) – the last wife he married.

These marriages were not driven by desire but by divine wisdom, mercy for widows, strengthening community bonds, and preserving the Prophet’s Sunnah.

4. Wisdom of His Marriages

The Prophet’s ﷺ marriages taught Muslims:

1. Compassion – caring for widows and orphans.
2. Social Justice – freeing captives through marriage.
3. Preservation of Knowledge – his wives conveyed intimate details of his private life for the Ummah’s guidance.

Allah says:

“The Prophet is more worthy of the believers than themselves, and his wives are their mothers.”

(Surah al-Ahzab 33:6, quran.com)

The Prophet’s ﷺ marriages were acts of mercy, justice, and divine wisdom. Khadijah (RA) was his first and most beloved wife. The Mothers of the Believers played an essential role in preserving Islam. Through his marriages, we learn lessons of patience, responsibility, and the importance of family.

Notes:

1. Khadijah (RA) was the Prophet’s only wife during her lifetime.
2. All his children except Ibrahim were from Khadijah.
3. Most later marriages were to widows and served noble purposes.
4. Aisha (RA) preserved much of the Sunnah.
5. His wives are the Mothers of the Believers, honored forever in Islam.

Faith and Knowledge in Islam: Lessons from Abu Hurairah and the Branches of Iman

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

I am Zayd Haji, a student at Zad Academy. Today, I want to share a reflection on the importance of beneficial knowledge and the role of faith (Iman) in shaping our lives, inspired by the words of the Prophet Muhammad ﷺ and the legacy of his noble companion, Abu Hurairah (RA).

Knowledge as a Growing Light

Islam encourages seeking every form of beneficial knowledge. Just as the world advances with new sciences and technologies, Muslims are urged to use these tools to develop and present Islamic knowledge in ways that benefit society.

The Qur’an emphasizes:

“Say, ‘Are those who know equal to those who do not know?’” (Qur’an 39:9, quran.com/39/9)

Knowledge in Islam is compared to a pure spring — quenching the thirst of those who long for guidance from the Qur’an and Sunnah. Like flowers blooming in a garden, knowledge brings life, beauty, and clarity to the heart.

Abu Hurairah (RA): A Guardian of Hadith

One of the most well-known narrators of hadith is Abu Hurairah (RA), whose real name was Abd al-Rahman ibn Sakhr al-Dawsi. He embraced Islam and devoted his life to preserving the sayings of the Prophet ﷺ. Living through the caliphates of Abu Bakr, Umar, and Uthman (RA), he became a key source of prophetic traditions for the Muslim Ummah.

Abd al-Rahman b. Auf reported: I heard Mu'awiya b. Abu Sufyan saying in an address that he had heard the Messenger of Allah (ﷺ) as saying: He to whom Allah intends to do good, He gives him insight into religion. And I am only the distributor while Allah is the Bestower.

Sahih Muslim 1037b

https://sunnah.com/muslim:1037b

This highlights the value of companions like Abu Hurairah (RA), who dedicated their lives to preserving and teaching knowledge.

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is a branch of faith.

Sahih Muslim 35b

https://sunnah.com/muslim:35b

This hadith shows that Iman is comprehensive: it covers belief, worship, manners, and service to others. Even a simple act like removing harm from a pathway is part of faith, while modesty (ḥayāʾ) is highlighted as a key characteristic of a true believer.

In today’s world, modesty is often undervalued, yet the Prophet ﷺ described it as an essential part of faith. The Qur’an commands both men and women to lower their gaze and guard their modesty:

“Tell the believing men to lower their gaze and guard their chastity… and tell the believing women to lower their gaze and guard their chastity.” (Qur’an 24:30-31, quran.com/24/30-31)

This shows that modesty is not just about clothing but about humility, respect, and self-discipline.

Important Notes

1. Knowledge is a divine gift — it must be sought with sincerity and used to serve Islam.
2. Abu Hurairah (RA) preserved more hadith than any other companion, a blessing for the Ummah.
3. Faith has 70+ branches — from major declarations to small everyday actions.
4. Modesty (ḥayāʾ) is a key branch of faith and should be nurtured in personal and public life.
5. Iman is practical — it combines belief, speech, actions, and character.

Conclusion:

Faith and knowledge are inseparable in Islam. Just as beneficial knowledge grows and spreads like flowers in a garden, faith grows stronger through belief, worship, and good manners. May Allah grant us understanding of our religion and allow us to embody the branches of Iman in our lives.

“Indeed, Allah loves those who rely upon Him.” (Qur’an 3:159, quran.com/3/159)

Fiqh 01-04: Utensils in Islamic Jurisprudence: Purity, Usage, and Rulings | Insights from Shaykh Assim Al-Hakeem | Zad Academy Audio | Blogpost by Zayd Haji

In Islamic jurisprudence (Fiqh), the chapter of utensils (Al-Aniyah) comes right after the discussion of water. The reason is clear: water—the foundation of purification in Islam—is usually stored or carried in containers. Therefore, scholars examine whether the container itself affects the purity of water or not.

Halal Animals:

• If the animal (e.g., cow, camel, sheep) was slaughtered Islamically, its hide is pure whether tanned or not.
• If the animal died naturally, its skin becomes impure until it is tanned. Once tanned, it becomes pure and permissible to use.

Haram Animals:

• Skins from pigs, dogs, or predatory animals remain impure (najis) and cannot be used, regardless of tanning.

Abdullah b. Abbas said: I heard the Messenger of Allah (ﷺ) say: When the skin is tanned it becomes purified.

Sahih Muslim 366a

https://sunnah.com/muslim:366a

Narrated Shu'bah bin Al-Hakam: "I heard Ibn Abi Laila narrating that Hudhaifah asked for water, so someone brought him a vessel made from silver. He threw it, and said: 'I have indeed forbade him, but he refused to stop! Indeed the Messenger of Allah (ﷺ) prohibited drinking from silver and gold vessels, and from wearing silk and Dibaj, and he (ﷺ) said: "If is for them in this world, and for you in the Hereafter."

He said: There are narrations on this topic from Umm Salamah, Al-Bara', and 'Aishah.

[Abu 'Eisa said: ] This Hadith is Hasan Sahih.

Jami` at-Tirmidhi 1878

https://sunnah.com/tirmidhi:1878

“The Prophet ﷺ had a cup which broke, and he repaired it with a silver wire.” (Sunan al-Tirmidhi 1878, sunnah.com)

While the act of using gold/silver utensils is sinful, if one performed wudu using water from such a container, the wudu remains valid, since the water itself is pure.

Utensils of Non-Muslims

Abu Tha’labah al-khushani said that he asked the Messenger of Allah(ﷺ): We live in the neighbourhood of the People of the Book and they cook in their pots(the flesh of) swine and drink wine in their vessels. The Messenger of Allah(ﷺ) said: If you find any other pots, then eat in them and drink. But if you do not find any others, then wash them with water and eat and drink (In them).

Sunan Abi Dawud 3839

https://sunnah.com/abudawud:3839

Abu Tha'laba al-Khushani reported: I came to Allah's Messenger (ﷺ) and said: Allah's Messenger, we are in the land of the People of the Book, (so) we eat in their utensils, and (live) in a hunting region. where I hunt with, the help of my bow, and hunt with my trained dog, or with my dog which is not trained. So inform me what is lawful (Halal) for us out of that. He (the Holy Prophet) said: Regarding what you have mentioned of the fact that you live in the land belonging to the People of the Book and so you eat in their utensils, but if you can get utensils other than theirs, then don't eat in them; but if you do not find any, then wash them and eat in them. And regarding what you have mentioned about (your living) in a hunting region, what you hunt, (strike) with the help of your bow, recite the name of Allah (while shooting an arrow) and then eat; and what you catch with the help of your trained dog, recite the name of Allah (while letting oil) the dog and then eat it, and what you get with the help of your untrained dog, (if you find it alive) and slaughter it (according to the law of the Shari'ah), eat it.

Sahih Muslim 1930a

https://sunnah.com/muslim:1930a

Important Notes

1. Skins of halal animals → pure if slaughtered properly, otherwise pure only after tanning.
2. Skins of haram animals → always impure, cannot be purified.
3. Gold and silver utensils → strictly prohibited for eating/drinking. Silver may be used for repairs.
4. Utensils of non-Muslims → permissible if pure; wash if doubtful.
5. Modern utensils/appliances → apply the same fiqh rules on purity.

"Aqeedah Lessons 01-04: The Qur’an and Sunnah as the Foundation of Faith" | | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh

I am Zayd Haji, a student at ZAD Academy. All praise is due to Allah, and may peace and blessings be upon our Prophet Muhammad, his family, and companions. I testify that there is no god but Allah alone, without partner, and that Muhammad ﷺ is His servant and Messenger.

1. The Creed: The Qur’an and Its Preservation

The Qur’an is a strong foundation and solid truth, instilling faith in the heart with clarity in Arabic. We are to follow what Allah has revealed and not seek guidance from other sources.

"Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian." (Surah al-Hijr 15:9)

https://quran.com/15/9

This verse reassures us that Allah Himself protects the Qur’an from distortion.

2. Divine Authority of the Qur’an

Nothing is truer than Allah’s word. The Qur’an’s revelations are perfect in both report (accurate narration) and ruling (just legislation).

We are reminded that Allah sent down other scriptures—the Torah and the Gospel—to earlier prophets like Abraham and Moses, affirming the continuity of divine guidance.

3. The Criterion (Al-Furqan)

Allah has bestowed upon His Messenger ﷺ the Criterion—a tool to distinguish truth from falsehood. This serves as guidance for all humankind, through the Qur’an, which is both a mercy and a judicial standard.

4. Referring Disputes to Allah & His Messenger

If differences arise, the decision must be referred back to Allah and His Messenger, provided one truly believes in Allah and the Last Day. This command is earnest, not a trivial matter.

5. The Sunnah: Equally Obligatory

Following the Sunnah—that is, the Prophet’s words, deeds, approvals, and descriptions—is essential. Allah commands:

“And whatever the Messenger gives you, take it; and whatever he forbids you from, refrain from it. And obey Allah and His Messenger.”

Likewise, the Qur’an instructs:

“And We sent down to you the Reminder so that you may explain to the people what was sent down to them.”

Thus, both the Qur’an and the Sunnah are divinely revealed and mandatory.

6. A Heartfelt Hadith on Adherence

The Prophet ﷺ warned against neglecting the Sunnah. He said:

“Let me not find one of you reclining on his couch when he hears something regarding me which I have commanded or forbidden, and saying: ‘We do not know. What we found in Allah’s Book we have followed.’”

He also affirmed: “Indeed, I have been given the Qur’an and something like it [i.e., the Sunnah] along with it.”

Sunan Abi Dawud 4605

https://sunnah.com/abudawud:4605

This underscores that both sources are complementary and essential.

7. Summary — Key Points to Remember

1. The Qur’an is divinely revealed and preserved (15:9).
2. It is the ultimate criterion—truth in word and justice in law.
3. Disputes must be referred back to Allah and His Messenger.
4. The Sunnah is equally binding and a means to understand the Qur’an.
5. Neglecting the Sunnah is a grave error, as one has been given both the Qur’an and the Sunnah.

May Allah grant us firm adherence to His Book and the authentic practice of His Messenger ﷺ, so that we remain on sound creed and true guidance.

Tarbiyah 01-03: Honoring the Final Messenger ﷺ | Insights from Shaykh Ibrahim Zidan | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh. In this post, I will summarize key reminders about our Prophet Muhammad ﷺ, his finality, and our duty to follow him, based on Qur’anic verses and authentic hadiths.

1. Praise to Allah and the Prophet ﷺ

All praise is due to Allah, Lord of the worlds. Peace and blessings be upon our beloved Prophet Muhammad ﷺ, his family, and companions.

We testify that there is no god but Allah and that Muhammad ﷺ is His final Messenger.

2. The Love of the Companions for the Prophet ﷺ

Urwah ibn Mas'ud (RA) said during the Treaty of Hudaybiyyah:

"I have visited kings like Caesar, but never have I seen a leader more loved and obeyed by his companions than Muhammad ﷺ."

This shows the deep respect and love the Sahabah had for the Prophet ﷺ — a sign of true belief.

3. Follow the Unlettered Prophet ﷺ

Allah says in the Qur’an:

“…So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His words. Follow him so that you may be guided.”

— Surah Al-A'raf 7:158

This verse shows that guidance comes by following Prophet Muhammad ﷺ.

4. Finality of Prophethood

Allah clearly states:

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the seal of the prophets.”

— Surah Al-Ahzab 33:40

Belief in his finality is a core part of Islamic faith. Anyone who claims a prophet will come after him is rejecting a clear Qur'anic teaching.

5. Protection from Error

The Prophet ﷺ did not make mistakes in conveying the message. Allah says:

“Your companion (the Prophet) has neither gone astray nor erred.”

— Surah An-Najm 53:2

6. No Religion Accepted Except Islam

Allah says clearly:

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be among the losers.”

— Surah Al-Imran 3:85

7. The Prophet’s Final Sermon

In the Farewell Khutbah, the Prophet ﷺ said:

“I have conveyed the message and fulfilled the trust.”

He fulfilled his mission. Allah commands:

“Say: O mankind, I am the Messenger of Allah to you all…”

— Surah Al-A’raf 7:158

8. His Message Is for All Humanity

The Prophet ﷺ said:

“There is nothing between the heavens and the earth that does not know I am the Messenger of Allah, except the sinners among jinn and mankind.”

— Musnad Ahmad – Hadith of Jabir

“The previous prophets were sent to their nations only, but I have been sent to all of mankind.”

— Sahih al-Bukhari 335

https://sunnah.com/bukhari:335

Conclusion

As Muslims, we must love, follow, and obey the Prophet ﷺ. His message is final, universal, and the only path to salvation. Let us hold firm to his Sunnah, honor his legacy, and invite others with wisdom

Tafsir 01-03: The Development of Tafsir (Qur’anic Interpretation) | Insights from Shaykh Dr. Ahmad ibn Saifuddin | ZAD Academy Lecture | Blogpost by Zayd Haji #IslamicPodcast #QuranTafsir #IslamicStudies

By Zayd Haji, Zad Academy

Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh.

In this blog, we will explore the development of Tafsir, or the explanation of the Qur’an. Tafsir is essential to understanding the meanings of Allah’s words. The science of Tafsir developed in stages and is based on the Qur’an, Hadith, the sayings of the Sahabah (companions), the Tabi’een (students of the companions), and qualified scholars.

1. Tafsir of the Qur’an by the Qur’an

The first and most authentic source of Tafsir is the Qur’an itself. Sometimes, one verse explains another.

For example, Allah says:

“And those who believe and whose descendants follow them in faith — We will join them with their descendants…”

— Surah At-Tur 52:21 (quran.com/52/21)

This verse is expanded in Tafsir through context, indicating that Allah will unite believing families in Paradise, even if their ranks differ.

2. Tafsir by the Sunnah

The Prophet ﷺ explained many verses of the Qur’an himself. His Hadith clarify legal rulings, meanings, and context. For instance:

“When one of you touches women…” (Surah An-Nisa 4:43, quran.com/4/43)

Here, the word "touch" (lamastum) is explained by the Prophet ﷺ and companions to mean sexual intercourse, not just physical contact. This is proven by Hadith and linguistic analysis.

3. Tafsir by the Sahabah (Companions)

The companions, such as Ibn Abbas and Ibn Mas’ud, were present during the revelation of the Qur’an. Their explanations are based on firsthand experience.

For example, Ibn Abbas explained:

“…And He is the knower of the unseen and the most hidden (akhfa).” — Surah Ta-Ha 20:7 (quran.com/20/7)

He said “the secret” refers to what you do secretly, and “what is even more hidden” means what’s in your heart that you haven’t even acted upon — yet Allah knows.

4. Tafsir by the Tabi’een (Successors)

The Tabi’een were the students of the Sahabah and also explained the Qur’an based on their teachers. Sa’eed ibn Jubayr and others explained difficult verses with great care.

For example, they clarified the above verse (52:21) by saying Allah raises the ranks of the descendants to join the righteous without reducing anyone’s reward.

5. Tafsir by Scholars

Later scholars such as Imam al-Tabari, Ibn Kathir, and Imam al-Qurtubi compiled Tafsir using all the above methods. They used Arabic grammar and context without contradicting the meanings passed down.

“Whoever says something about the Qur’an without knowledge, let him prepare his seat in Hell.”

— Sunan At-Tirmidhi 2950 Grade: Da'if (Darussalam)

https://sunnah.com/tirmidhi:2950

This hadith warns against interpreting the Qur’an without knowledge or proper sources.

Key Notes:

• Tafsir follows a chain: Qur’an → Sunnah → Sahabah → Tabi’een → Scholars.
• It must follow authentic and contextual understanding.
• Interpreting the Qur’an without knowledge is sinful.
• Allah rewards those who explain His words truthfully.

May Allah grant us correct understanding of His Book. Ameen.

Seerah 01-03: The Early Life and Divine Protection of the Prophet Muhammad ﷺ | Insights from Shaykh Assim Al-Hakeem | Zad Academy Audio | Blogpost by Zayd Haji

Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh.

I am Zayd Haji, a student at Zad Academy. In this blog post, we explore the early life of Prophet Muhammad ﷺ, focusing on divine signs, his noble character, and Allah’s protection—long before he received revelation.

1. Childhood and Allah’s Protection

At age four, the Prophet ﷺ experienced the miraculous event of chest-splitting by Angel Jibreel (Gabriel), where his heart was purified with Zamzam water. This event purified him from Shaytaan’s influence and occurred again before the Night Journey (Isra wa al-Mi'raj).

Soon after, his mother Aaminah passed away during a trip to Yathrib (Madinah), leaving the Prophet ﷺ orphaned at age six. His grandfather Abdul Muttalib took custody and showed deep affection for him. Upon Abdul Muttalib’s death two years later, the Prophet ﷺ was cared for by his uncle Abu Talib, despite the latter’s poverty.

2. Character Before Prophethood

Though surrounded by idol worship and immorality in Meccan society, Allah protected the Prophet ﷺ. He never touched idols, never drank alcohol, and never attended gatherings of immorality. Once, when he tried to attend a musical gathering, he fell asleep—divinely protected from such behavior.

“Indeed, you are of a great moral character.”

— Surah Al-Qalam 68:4 (quran.com/68/4)

3. Hilf al-Fudul – Pact of Justice

The Prophet ﷺ participated in a noble alliance known as Hilf al-Fudul, which was formed to uphold justice and protect the oppressed in Makkah. He later said:

“I witnessed a pact of justice in the house of ‘Abdullah ibn Jud’an that was more beloved to me than red camels. If I were invited to something like it in Islam, I would accept.”

— [Musnad Ahmad 1655] (authenticated by Al-Albani)

This shows Islam encourages cooperation in justice, even with non-Muslims, as long as it does not contradict Shari’ah.

4. The Value of Guiding Others to Islam

During the Battle of Khaybar, the Prophet ﷺ emphasized that guiding someone to Islam is more valuable than wealth:

“By Allah, if a single person is guided through you, it is better for you than red camels.”

— Sahih al-Bukhari 2942

https://sunnah.com/bukhari:2942

This was said to Ali ibn Abi Talib (RA), showing how da'wah holds immense reward.

5. Early Exposure to Trade and Global Interactions

The Prophet ﷺ traveled with Abu Talib on a trade journey to Syria in his youth. Although some stories (like the monk Bahira) are unauthenticated, the Prophet’s exposure to international trade laid a foundation for his later dealings and trustworthiness.

Important Takeaways:

• Allah protected Prophet Muhammad ﷺ from birth.
• His early life reflects honesty, purity, and service.
• Islam supports justice and alliances that promote it.
• Guiding others to Islam is greater than worldly wealth.

May Allah allow us to embody these lessons and spread truth with wisdom.

— Zayd Haji, Zad Academy

Hadith 01-03: The Importance of Intention in Islam (Niyyah) | Insights from Shaykh Dr. Muhammad Salah | Zad Academy Audio | Blogpost by Zayd Haji

Assalamu Alaikum.

I am Zayd Haji, a student at Zad Academy. In this blog, we explore a powerful Hadith that teaches us the importance of intention (niyyah) in all our actions. This Hadith is a core principle in Islam and reminds us that every deed is judged by its intention.

1. The Hadith of Intention

The Prophet ﷺ said:

"Actions are but by intentions, and every man shall have only what he intended."

(Sahih al-Bukhari 1, Sahih Muslim 1907) — sunnah.com

https://sunnah.com/bukhari:1

This Hadith was narrated by Umar ibn al-Khattab (RA). It teaches us that no action is accepted by Allah unless it is done sincerely for His sake. For example, during the time of the Prophet ﷺ, some migrated from Makkah to Madinah for worldly reasons, not for Allah. Their reward was based on their intention, not the act itself.

2. The Meaning of Niyyah

In Arabic, niyyah means one’s aim or purpose. In Islam, it refers to doing something purely for the sake of Allah. Whether it is praying, fasting, giving charity, or seeking knowledge—without the right intention, the reward is lost.

Allah says in the Qur’an:

"And they were not commanded except to worship Allah, [being] sincere to Him in religion..."

(Surah Al-Bayyinah 98:5) — quran.com/98/5

3. Sincerity in Worship

Even acts of worship like wudu, ghusl, salah, or fasting require niyyah. For instance, if someone bathes to cool off but not with the intention of purification, it doesn’t count as ghusl. The intention must precede the action.

4. The Danger of Showing Off (Riya)

If an act is done to impress others, it becomes riya (showing off) and Allah will not accept it.

The Prophet ﷺ said:

"I am the One who does not need any partner. Whoever does a deed for Me and for someone else, I will leave him to the one he associated with Me."

(Sahih Muslim 2985) —

https://sunnah.com/muslim:2985

This includes people who recite Qur’an to be praised, give charity to be called generous, or fight to be called brave. On the Day of Judgment, these people will be thrown into Hell despite their good deeds.

(Sahih Muslim 1905) —

https://sunnah.com/muslim:1905a

5. Turning Habits into Worship

Simple daily acts like feeding your family or paying bills can become worship if done with the right intention.

The Prophet ﷺ said:

"Even the bite you put in your wife’s mouth is rewarded when done for Allah’s sake."

(Sahih al-Bukhari 56, Sahih Muslim 1628) —

https://sunnah.com/muslim:1628a

Conclusion

This Hadith of intention forms the foundation of all Islamic practice. Let us always check our hearts, renew our intentions, and strive to please Allah alone. May Allah accept our deeds and make them sincerely for Him. Ameen.

Impure Water in Islam: Rulings and Purification

Understanding Water Purity According to Quran and Sunnah

Assalamu Alaikum.

I am Zayd Haji, a student at Zad Academy. In this short blog, we will discuss the rulings of impure water in Islam—what makes water impure, and how to purify it—based on the Qur’an and Sunnah.

Alhamdulillah, in Islamic jurisprudence, water purity is a vital subject. Water is essential not only for physical cleanliness but for acts of worship like wudu (ablution) and ghusl (ritual bath). In this blog post, we explore the rulings related to impure water, based on Quran and Hadith, as explained by scholars.

1. Why Study Impure Water?

We must understand impure water because:

• It cannot be used to remove ritual impurity (minor or major).
• It cannot purify filth (najasah).
• It becomes contagious, making whatever it touches impure.
• It cannot be used for drinking or cooking.

2. What Makes Water Impure?

Water becomes impure (najis) if it comes in contact with a physical impurity and any of its three characteristics—color, smell, or taste—change as a result.

The Prophet ﷺ said:

“Water is pure and nothing makes it impure.”

— Sunan Abu Dawood 66 (authentic)

https://sunnah.com/abudawud:66

For example:

• If urine, feces, blood, or a dead animal contaminates the water and changes its color, smell, or taste, the water is impure.
• But if a pure substance like saffron changes the water, the water remains pure.

3. How to Purify Impure Water?

a) Add More Pure Water

If enough pure water is added to impure water so that the change in color, taste, or smell disappears, the water becomes pure again.

Example from Hadith:

A Bedouin urinated in the masjid, and the Prophet ﷺ said:

“Pour a bucket of water over it.”

— Sahih al-Bukhari 220

https://sunnah.com/bukhari:220

This teaches us that impurity can be removed by overwhelming it with pure water.

b) Wait for Natural Purification

Over time, impurities may disappear naturally due to environmental factors (evaporation, sunlight, etc.). If no impurity remains, the water is pure.

c) Filtration and Treatment (Modern Methods)

Today, technology like desalination and chemical treatment can remove impurities from sewer water, making it safe and pure again, provided the three characteristics return to normal.

4. How to Judge If Water Is Impure?

The scholars agree:

• If any one of the three characteristics is changed by impurity, the water is impure.
• If none of them change, even if a drop of impurity falls in, the water remains pure—especially when the water body is large like a swimming pool.

Allah says:

“And We made from water every living thing.”

— Surah Al-Anbiya 21:30

This verse reminds us of the value and necessity of clean, usable water.

5. Practical Tip

In dire situations (war, drought, etc.), if you only have slightly suspected water, check for the three characteristics. If there's no visible impurity, the default rule in Islam is that the water is pure.

Conclusion:

Islamic rulings on water purity are merciful and practical. By observing the three signs (smell, taste, color), and using purification methods, we ensure our worship is valid and our hygiene preserved.

May Allah increase us in knowledge. Ameen.

Aqeedah 01-03: Understanding Aqeedah: Tawheed and the Danger of Shirk | Lessons from Shaykh Ahmad Al Romh | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullah.

I am Zayd Haji, a student at Zad Academy. This blog briefly explores Aqeedah—the Islamic creed—focusing on Tawheed (the Oneness of Allah) and the severe warning against Shirk (associating partners with Allah).

1. What Is Aqeedah?

Aqeedah means belief or creed. It is the firm conviction a Muslim holds in their heart, especially about Allah, His attributes, and His commands. Aqeedah forms the foundation of Islam and affects every aspect of a Muslim’s life.

“So direct your face toward the religion, inclining to truth, the natural disposition (fitrah) which Allah has instilled in mankind.”

— Qur’an 30:30

2. Tawheed – The Heart of Aqeedah

Tawheed means affirming that Allah is One in His Lordship, Names and Attributes, and in His right to be worshipped alone. It is the message of all Prophets.

“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid Taghut (false gods).’”

— Qur’an 16:36

The Prophet Muhammad ﷺ said:

“The Prophets are paternal brothers; their religion is one.”

— Sahih al-Bukhari 3443

https://sunnah.com/bukhari:3443

3. Fitrah – Our Natural Disposition

Every human is born upon fitrah, a natural belief in Allah. The environment later influences the child’s path.

“Every child is born upon the fitrah, then his parents make him a Jew, Christian, or Magian.”

— Sahih Bukhari 1385

https://sunnah.com/bukhari:1385

Allah has placed in every soul the natural inclination toward monotheism.

4. The Straight Path and Hanif

Prophet Ibrahim (peace be upon him) is described in the Qur’an as a Hanif, someone who turns away from Shirk toward Tawheed.

“Indeed, Abraham was a nation, devoutly obedient to Allah, inclining toward truth (Hanif), and he was not of those who associate others with Allah.”

— Qur’an 16:120

Muslims ask for this path daily:

“Guide us to the straight path.”

— Qur’an 1:6

A Hanif is one who follows the pure monotheism of Prophet Ibrahim (peace be upon him), worshipping Allah alone, free from Judaism, Christianity, and all forms of Shirk.

— Sahih al-Bukhari 3827

https://sunnah.com/bukhari:3827

5. Shirk – The Greatest Sin

Shirk is the opposite of Tawheed. It is to associate partners with Allah, and it nullifies one’s deeds.

“Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.”

— Qur’an 4:48

The Prophet ﷺ said:

“I created all My servants as monotheists, but the devils misled them.”

— Sahih Muslim 2865

https://sunnah.com/muslim:2865

Conclusion:

Aqeedah is the root of Islamic faith. Understanding Tawheed and avoiding Shirk leads to salvation. May Allah keep us firm on the straight path. Ameen.