Shaykh Anis Ahmed

Hadith by the Letters - Ẓaa (ظ)

For the letter Ẓaa, I chose a single narration, but it is one of weight and breadth:

The Messenger of Allah ﷺ said:

“الظُّلْمُ ثَلَاثَةٌ: فَظُلْمٌ لَا يَغْفِرُهُ اللَّهُ، وَظُلْمٌ يَغْفِرُهُ، وَظُلْمٌ لَا يَتْرُكُهُ…”

“Wrongdoing is of three kinds: a wrongdoing that Allah does not forgive, a wrongdoing that He may forgive, and a wrongdoing that He does not leave.
As for the wrongdoing that Allah does not forgive, it is shirk. Allah has said: ‘Indeed, associating partners with Allah is a tremendous wrongdoing.’
As for the wrongdoing that Allah may forgive, it is the servant’s wrongdoing against himself in matters between him and his Lord.
And as for the wrongdoing that Allah does not leave, it is the wrongdoing of people against one another, until He gives some of them their due from others.”

This hadith offers a profound classification of ظلم - 'wrongdoing' or 'oppression'.

First, it places shirk at the head of wrongdoing, the gravest form of injustice, because it is a violation of the right of Allah Himself. That is why the Qur’an describes it as a tremendous wrongdoing. Shirk will only be forgiven when a person repents from it and accepts Islam truly and dies upon this state.

Second, it speaks of a person’s wrongdoing against his own soul in what lies between him and his Lord. These are sins for which the door of forgiveness remains open through tawbah, regret, and return to Allah. This part of the hadith keeps the believer from despair.

Third, and perhaps most soberingly, it speaks of the wrongdoing people commit against one another. This is the type that Allah does not simply leave aside. Rights will be restored, accounts will be settled, and each person will answer for what he took, harmed, withheld, or wronged.

This is a narration that gathers together creed, repentance, and the rights of creation in a few concise lines.

May Allah protect us from wrongdoings in all its forms, forgive our wrongs, and keep us from meeting Him burdened by the rights of others.

Hadith by the Letters - Ṭaa’ (ط)

From the narrations that begin with the letter Ṭaa’ are the following:

The Messenger of Allah ﷺ said:

“طَالِبُ الْعِلْمِ أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْمُجَاهِدِ فِي سَبِيلِ اللَّهِ”
“The seeker of knowledge is more virtuous in the sight of Allah than the one striving (in battle) in the path of Allah.”

“طَعَامُ السَّخِيِّ دَوَاءٌ، وَطَعَامُ الشَّحِيحِ دَاءٌ”
“The food of the generous is a cure, and the food of the miserly is an illness.”

“طَوَافُ سَبْعٍ لَا لَغْوَ فِيهِ يَعْدِلُ عِتْقَ رَقَبَةٍ”
“Seven circuits of ṭawāf in which there is no idle talk are equal to freeing a slave.”

These narrations bring together three weighty themes: the rank of sacred knowledge, the barakah of generosity, and the discipline of worship.

The first narration points to the lofty station of seeking knowledge. This is not surprising, for knowledge guides action, corrects intention, preserves religion, and benefits both the individual and others. It is through knowledge that worship is sound, conduct is refined, and devotion is directed properly. For that reason, the path of knowledge has always held a tremendous rank in the dīn.

The second narration is brief, yet full of meaning. It suggests that generosity leaves 'effects' of goodness even in something as ordinary as food, while miserliness carries a kind of constriction and harm. The point is not merely physical nourishment, but the spiritual quality surrounding what is given. A generous hand often brings barakah, openness, and healing to hearts before bodies.

The third narration reminds us that the outward performance of worship is not the whole matter. Even in ṭawāf -one of the great acts of devotion- the tongue must be guarded. To complete seven circuits free of idle or false speech is described with immense reward. This shows that accepted worship is tied not only to movement of the limbs, but also to discipline of the tongue and presence of the heart.

Taken together, these narrations teach us to honour the pursuit of knowledge, value the hidden effects of generosity, and refine our worship by guarding it from heedlessness and distraction.

May Allah make us seekers of beneficial knowledge, people of generosity, and servants who worship Him with presence and sincerity.

Hadith by the Letters - Ḍaad (ض)

From the narrations that begin with the letter Ḍaad are the following:

The Messenger of Allah ﷺ said:

“ضَعْ يَدَكَ عَلَى الَّذِي تَأَلَّمَ مِنْ جَسَدِكَ، وَقُلْ: بِسْمِ اللَّهِ ثَلَاثًا، وَقُلْ سَبْعَ مَرَّاتٍ: أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ”
“Place your hand on the part of your body that is in pain and say, ‘Bismillāh’ three times, then say seven times: ‘I seek refuge in Allah and His power from the evil of what I find and what I fear.’”

“الضَّبُّ لَسْتُ آكُلُهُ وَلَا أُحَرِّمُهُ”
“As for the lizard, I do not eat it, but I do not declare it unlawful.”

“الضَّمَّةُ فِي الْقَبْرِ كَفَّارَةٌ لِكُلِّ مُؤْمِنٍ مِنْ كُلِّ ذَنْبٍ بَقِيَ عَلَيْهِ لَمْ يُغْفَرْ لَهُ”
“The constriction in the grave is an expiation for every believer for every sin that remained upon him and had not been forgiven.”

These narrations, though varied, point to three subtle but important lessons.

The first teaches the believer what to do in moments of physical pain: to turn to Allah, combine simple physical action with supplication, and seek refuge in His power. This is from the beauty of the Prophetic way, that bodily pain is not treated as merely physical, but as a moment in which the servant turns back to his Lord.

The second narration is a useful reminder in matters of law and temperament. The Prophet ﷺ states that he does not eat the ḍabb (lizard- commonly eaten in Arabia), yet he does not prohibit it. This points to an important teaching of the Prophet ﷺ - an action becomes impermissible by the instruction of the Prophet ﷺ, not merely by His leaving it. An important clarification for those who assume that the Prophet ﷺ not performing an act renders it impermissible automatically. There is great legal balance in that distinction.

The third narration is sobering, but it also carries a form of consolation. It reminds the believer that even what occurs in the grave may be from the means by which remaining sins are expiated. If a believer leave this world with the burden of sins, for some the constriction of the grave will expiate them all and there will be no more sins in his account thereafter. However, we do know from other prophetic narrations, some believers will have more sins to answer for on the day of judgement.

Taken together, these narrations teach a person to seek Allah in pain, to distinguish between the prophetic instruction and the preference, and to understand that purification may even appear in the form of the constriction of the grave.

May Allah grant us healing through His remembrance, understanding in His religion, and purification before we meet Him.

Hadith by the Letters - Ṣaad (ص)

From the narrations that begin with the letter Ṣaad are the following:

The Messenger of Allah ﷺ said:

“صَاحِبُ الدَّيْنِ مَغْلُولٌ فِي قَبْرِهِ لَا يَكُفُّهُ إِلَّا قَضَاءُ دَيْنِهِ”
“The one burdened by debt is restrained in his grave; nothing releases him except the settling of his debt.”

“صَدَقَةُ ذِي الرَّحِمِ عَلَى ذِي الرَّحِمِ صَدَقَةٌ وَصِلَةٌ”
“The charity of a relative given to a relative is both charity and maintaining ties of kinship.”

“صَلُّوا عَلَيَّ صَلَّى اللَّهُ عَلَيْكُمْ”
“Send blessings upon me, and Allah will send blessings upon you.”

These narrations gather around three important themes: responsibility, family ties, and nearness to the Messenger of Allah ﷺ.

The first narration is a serious reminder regarding debt. In the religion, financial responsibilities are not light matters. A person may leave this world while obligations to others remain upon him, and such rights are not erased by death. This should cultivate caution: not fear that paralyses, but seriousness in borrowing, clarity in repayment, and concern that one not meet Allah while people’s rights remain unsettled.

The second narration reminds us that giving is not always equal in its effects. Charity given to a needy relative does not only count as ṣadaqah, it also counts as maintaining kinship ties. This is from the beauty of the Sharīʿah: a single act may carry multiple layers of reward when it is directed with wisdom and care.

The third narration turns the heart toward one of the most noble and beloved acts of the tongue: sending ṣalawāt (drood shareef) upon the Prophet ﷺ. It is a means of honouring him, expressing love for him, and drawing divine blessing upon oneself. A person who is frequent in ṣalawāt upon the Messenger ﷺ keeps a living connection with Him ﷺ through remembrance and devotion.

Taken together, these narrations teach seriousness in fulfilling rights, wisdom in directing charity, and constancy in honouring the Prophet ﷺ through ṣalawāt and salām.

May Allah help us fulfil what we owe, strengthen our family ties, and make our tongues moist with ṣalawāt upon His Messenger ﷺ.

To Know Him ﷺ Is to Love Him ﷺ: A Journey Completed

All praise is due to Allah ﷻ. The South of England tour, “To Know Him ﷺ Is to Love Him ﷺ,” and the series of six weekly lectures at Zia-e-Madinah Masjid in Darlaston, “Know Your Prophet ﷺ,” were both completed this past weekend!

A single moment spent in the remembrance of the Messenger of Allah ﷺ is a life well spent, so what can be said of such a noble endeavour?

From preparing Kitāb al-Shifāʾ; reading, translating, consulting dictionaries, commentaries, and marginalia, to supplementing its sections with external sources on the Shamāʾil, Khaṣāʾiṣ, and Sīrah, from leaving Birmingham with a group of lovers of the Beloved ﷺ to meeting brothers and families from various towns and cities in and around London; from delivering mehfil-style, poetry-filled sermons to formal, classroom-style lectures; from listening to the questions and personal stories of members of the public to seeing young brothers with tears in their eyes out of love for the Messenger of Allah ﷺ; from gazing upon the beauty of his prophetic countenance to breathing in the fragrance of his blessed perspiration; and from marvelling at the strength of his blessed sight to being humbled by his generosity and benevolence, this has truly been an awe-inspiring, passion-filled, and soul-stirring journey!

I would like to sincerely thank the teams at the Al-Lawh Institute, Al-Qulub Trust, and Zia-e-Madinah Masjid, particularly Brothers Khalid and Muhammad, together with their supportive teams, who helped organise and deliver the South of England tour so smoothly.

I would also like to thank the following institutions, their organisers, and their communities:
Maidenhead Masjid
Jamia Anwar-ul-Madinah, Chesham
Al-Madinah Masjid, Hayes
Aylesbury Masjid
Hounslow Jamia Masjid
Al-Lawh Institute, Watford

The purpose of these lectures was to study the noble personality of the Messenger of Allah ﷺ, to increase our reverence and respect for him ﷺ, and to deepen our love for the Beloved ﷺ. By the grace of Allah ﷻ, I am hopeful that we achieved this goal to some extent.

May Allah ﷻ reward every single person who helped to facilitate these lectures and enable us to continue serving the community with steadfastness, sincerity, and acceptance.
‎آمـــــــــــــــــــــــــــين يَا رَبَّ الْعَالَمِينَ

Hadith by the Letters - Sheen (ش)

From the narrations that begin with the letter Sheen are the following:

The Messenger of Allah ﷺ said:

“شَابٌّ سَخِيٌّ حَسَنُ الْخُلُقِ أَحَبُّ إِلَى اللَّهِ مِنْ شَيْخٍ كَبِيرٍ عَابِدٍ سَيِّئِ الْخُلُقِ”
“A young person who is generous and of good character is more beloved to Allah than an elderly worshipper of bad character.”

“شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي”
“My intercession is for those among my Ummah who committed major sins.”

“الشَّيَاطِينُ يَسْتَمِعُونَ بِثِيَابِكُمْ، فَإِذَا نَزَعَ أَحَدُكُمْ ثَوْبَهُ فَلْيَطْوِهِ حَتَّى تَرْجِعَ إِلَيْهِ أَنْفَاسُهُ، فَإِنَّ الشَّيْطَانَ لَا يَلْبَسُ ثَوْبًا مَطْوِيًّا”
“The devils make use of your garments, so when one of you removes his garment, let him fold it until its breaths return to it, for the devil does not wear a folded garment.”

These narrations bring together three important themes: the weight of character, the door of hope, and the subtle etiquettes of daily life.

The first narration is a powerful corrective. It teaches that worship alone, when accompanied by bad character, does not raise a person in the way many assume. A young person who combines generosity and good character may be more beloved to Allah than an older worshipper whose worship are present but whose dealings with people are poor. This is a reminder that good character is not ornamental in the religion - it is central.

The second narration is one of the texts of hope for this Ummah. It does not make major sins light, nor does it encourage heedlessness, but it reminds the believer that the door of mercy remains open and that the intercession of the Messenger of Allah ﷺ reaches even those who burdened themselves with major wrongs. Such narrations cultivate neither despair nor false security, but a hopeful return to Allah.

The third narration points to an often-overlooked Prophetic sensibility: that daily life, even in small habits, is not disconnected from spiritual awareness. Folding one’s clothing, mentioning the name of Allah, and living with attentiveness are all part of a life shaped by adab and protection. The Sunnah refines even what many would regard as minor.

Taken together, these narrations teach that belovedness to Allah is tied to character, that sinners should be hopeful of the intercession of the Beloved ﷺ, and that spiritual intelligence includes attention to the small etiquettes of everyday life.

May Allah beautify our character, grant us the intercession of His Beloved Prophet ﷺ, and make us attentive to the guidance of the Sunnah in both great and small matters.

••This Saturday••

al-Lawh Institute, in collaboration with Al-Qulub Trust brings you this special 6-Series Lecture Tour featuring selected readings from al-Shifāʾ of Qāḍī ʿIyāḍ, reflecting on the unmatched excellences of the Prophet Muhammad ﷺ.

For communities, families, students & all seekers of knowledge.

Join us this Saturday 25th July for a gathering of Remembrance, reflection, and renewed love for the Messenger of Allah ‎ﷺ