Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~19 minutes

Learning Objectives

• Differentiate between scholars of the dunya (worldly life) and scholars of the akhirah (afterlife) by identifying their distinct motivations, goals, and actions.
• Understand the significance of prioritizing the afterlife over worldly gains by reflecting on the teachings and qualities of the scholars of the akhirah.
• Identify and explain the eight lessons shared by Hatim al-Assam, including making good deeds the most beloved, restraining the nafs, and relying on Allah for provision.
• Explore the concept of ambiguity in Islamic rulings and the importance of avoiding doubtful matters to maintain spiritual purity and a sound heart.
• Apply the analogy of the shepherd and the forbidden pasture to recognize the dangers of engaging in doubtful matters and how they may lead to haram actions.
• Reflect on the role of the heart as the source of intentions and actions, understanding how guarding the heart against harmful influences ensures righteous behavior.
• Assess the importance of caution when dealing with ambiguous situations, both in daily life and in religious rulings, by considering the practices of early scholars and their approach to giving fatwas.
• Incorporate the lessons of avoiding envy, seeking nobility through righteousness, and entrusting valuables to Allah into one’s own life to achieve spiritual growth and reliance on divine providence.
• Develop a personal strategy to avoid doubtful matters in professional and social settings, ensuring alignment with Islamic principles and values.
• Internalize the teachings of the Prophet ﷺ about seeking a fatwa from one’s heart, fostering a conscious decision-making process based on sincerity and a desire to please Allah.

Class Summary

Lessons from the Scholars of the Afterlife

The scholars of Islam often distinguish between the scholars of the dunya (worldly life) and the scholars of the akhirah (afterlife). This summary discusses the key traits of the scholars of the afterlife and eight profound lessons taught by Hatim al-Assam. We also explore the importance of avoiding doubtful matters to keep one’s heart pure.

The Qualities of the Scholars of the Afterlife

Scholars of the afterlife prioritize the akhirah, knowing that the dunya is insignificant compared to what is to come. They pursue knowledge that benefits them in the afterlife and avoid knowledge that serves only worldly interests. Their sincerity is evident in their actions, as they aim to please Allah rather than seeking fame or worldly status.

The Eight Lessons of Hatim al-Assam

Hatim al-Assam, a student of the great scholar Shaqiq al-Balkhi, shared eight key lessons he learned:

1. Making Good Deeds Your Beloved

He observed that everyone loves something, but all are left behind at the grave except for one’s good deeds. Thus, he made his good deeds his beloved, ensuring they would remain with him in the grave.

2. Restraining the Nafs (Desires)

He emphasized the importance of striving against lowly desires and guiding oneself to obedience to Allah.

3. Directing Valuables to Allah

Hatim recognized that people protect what they value. He chose to entrust his valuables to Allah, knowing that whatever is given for Allah’s sake remains safe and everlasting.

4. True Nobility Through Righteousness

He learned that true nobility does not come from wealth or lineage but through righteousness. The noblest in the sight of Allah are the most righteous, as stated in the Quran.

5. Avoiding Envy

Realizing that wealth and provisions are apportioned by Allah, he refrained from envying others and instead focused on asking Allah for His blessings.

6. Avoiding Humiliation in Seeking Provision

People often humiliate themselves seeking worldly provisions. Hatim learned that by fulfilling Allah’s commands and relying on Him, one’s sustenance will come without lowering oneself.

7. Trusting in Allah’s Provision

He noted that true reliance should be placed on Allah, not on one’s wealth, health, or profession, as everything ultimately comes from Allah.

8. Relying on Allah

He chose to rely on Allah rather than material means, focusing on obedience to Allah over worldly pursuits.

Avoiding Doubtful Matters

1. Understanding Ambiguity in Islam

Not everything is clearly halal (permissible) or haram (forbidden). Some matters fall into a “gray area.” Scholars emphasize the importance of avoiding these doubtful matters to protect one’s faith.

2. Mixed Income Professions

Jobs involving both halal and haram elements can create ambiguity. Scholars advise avoiding employment where the primary income is from haram sources, such as interest-based banking. If one must work in such environments temporarily, the focus should be on seeking alternative halal employment.

3. Eating from Mixed Income Sources

Eating from wealth mixed with haram sources is permissible if the majority is halal. However, if it is known for certain that the wealth is haram, it should be avoided.

The Analogy of Doubtful Matters

The Prophet ﷺ likened doubtful matters to a shepherd grazing near a forbidden pasture. By indulging in doubtful matters, one risks falling into haram. The believer should avoid these areas to maintain a pure heart and righteous actions.

The Heart: The King of the Limbs

The heart is the source of one’s actions. If the heart is sound, the actions will be righteous. Scholars urge the importance of guarding one’s heart against doubtful matters and harmful influences.

Caution in Giving Fatwas

The early scholars were reluctant to give quick rulings on ambiguous matters, recognizing the gravity of misleading others. Today, the rush to provide fatwas without proper knowledge can lead to confusion and misguidance.

Summary: Striving for Piety

The most pious approach to ambiguous matters is to err on the side of caution. By avoiding the “gray areas,” a believer protects their faith and reputation. Ultimately, maintaining a pure heart is key to righteous actions and a successful life in the hereafter.

Final Thoughts

Understanding these lessons and striving to embody the qualities of the scholars of the afterlife can lead to a deeper connection with Allah. Let’s aim to practice these values and avoid doubtful matters, keeping our hearts pure and actions sincere.

Full Transcript

Introduction and Opening

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah rabbil alameen, sallallahu wa sallam wa baraka, anabiyyuna Muhammadin wa ala alihi wa sahbihi wa sallam, taslimin kathira thumma ma ba’d. We are still reading from the book Mukhtasir Minhaj al-Qasidin by Imam Ibn Qudamah, rahimahullah ta’ala, on the chapter of knowledge, the foundation of knowledge.

Current Section: Scholars of the Afterlife and Scholars of the Dunya

For those who have the English text with us, we are on page 36, insha’Allah azawajal. We are talking about the adversity of knowledge and the scholars of the akhirah and the scholars of the dunya. We’re also discussing those who unfortunately have evil ways of seeking knowledge and those who seek the akhirah through knowledge. We started this last week and talked about how the Messenger of Allah, sallallahu alayhi wa sallam, warns us against those who seek knowledge only to be told among the people that they are knowledgeable, to debate with the scholars, or to brag about that knowledge against the ignorant ones.

These, of course, are signs of the scholars of misguidance, known as ulama as-su (the evil scholars). Now we will continue, insha’Allah tabarak wa ta’ala, with what he considered to be the qualities of the scholars of the akhirah.

The Qualities of the Scholars of the Afterlife

Bismillah ar-Rahman ar-Rahim. As-salatu wa as-salamu alayka ya Rasulullah, sallallahu alayhi wa sallam. The author, rahimahullah alayhi, says: The scholars of the afterlife know that this world is worthless and the afterlife is a noble abode, and they are like two wives of a man.

Such scholars prefer the afterlife, and their actions do not contradict their words, favoring the knowledge with the greatest benefits. They are inclined towards knowledge that benefits them in the afterlife and shun away from knowledge that is of little use.

Conflict Between Dunya and Akhirah

So what does that mean? He says here that the scholars of the afterlife have specific qualities. They know that the akhirah is noble and the dunya is haqeera (worthless). He further explains that the dunya and the akhirah are like two sister wives fighting over their husband. They are always in conflict and not on the same page. Even we’ve seen this pull in the righteous household of the Prophet ﷺ, where this struggle between dunya and akhirah exists.

Dunya pulls you to one side, while the akhirah pulls you to another. Scholars are caught between seeking the dunya and the akhirah. Some seek knowledge simply for the afterlife’s reward, while others pursue the dunya.

Pursuing Worldly Gains While Seeking the Afterlife

Does that mean you cannot pursue worldly gains while seeking the rewards of the afterlife? No. We answered this question last week. Some scholars say everything you do should be sincere for the sake of Allah and that you should not seek money for your knowledge. We covered that subject actually last week. It’s important to understand that those who seek knowledge just for fame, name, and celebrity status are doomed. Those who seek knowledge for the sake of Allah may still receive fame and status as a reward from Allah in this world before the akhirah. However, as long as this fame does not change their intention or heart, there is no harm in accepting it. It comes from Allah.

But pursuing it yourself is where it becomes dangerous. It has been narrated that Shaqiq al-Balkhi told al-Hatim, “You have accompanied me for a while now. What have you learned?” Al-Hatim said, “Eight things.”

The Story of Shaqiq al-Balkhi and Hatim al-Assam

Let’s stop for a moment. We have two individuals here: Shaqiq al-Balkhi, rahimahullah ta’ala, who was known as Shaqiq Ibrahim al-Balkhi, one of the great scholars of the past. He traveled around and met many scholars, pursued by many students, becoming very popular. In modern times, his following would likely be in the millions. Back then, they say he used to travel with more than 300 people accompanying him wherever he went, reminding people of the akhirah and encouraging them to abandon the dunya. He then asked his student Hatim al-Assam, another great scholar of the time, “You’ve been traveling with me for a long time. What did you learn from me? What did you benefit from this companionship?”

Hatim responded, “I learned eight things.” Now, some scholars say that these stories might not have happened exactly as we read them in the books, like having a direct conversation where he said, “I learned eight things.” However, these stories are thought to illustrate what Hatim might have learned from his teacher.

The Eight Lessons of Hatim al-Assam

Lesson One: Making Good Deeds Your Beloved

He explained, “The first thing I learned: I looked at creation and found that everyone has a beloved. When they go to their graves, they leave their beloved behind. So I made my good deeds my beloved so they could be with me in the grave.”

What does that mean? Remember, we talked about the essence of knowledge. Is it fiqh, knowing what is halal, haram, what is tahara, and what is najasa? Or is it the knowledge of the heart, ulum al-qalb? He says, “This is what I learned from you. Maybe I did not learn much fiqh or seerah, but I learned these things related to the states of the heart.”

The first point he emphasizes is that he noticed everyone has someone they love dearly, and this is natural. Allah created us with the desire to love and be loved. It could be a dear friend, a spouse, a parent, or a child. We seek love and wish to have it in our lives. But no matter who you love, once you enter the grave, they all leave you except for one thing: your good deeds.

So, he says, “I made my hasanat the most beloved thing to me because I know they won’t abandon me. I want to increase my good deeds and make sure I do not nullify them, so when I go to my grave, my beloved stays with me.”

May Allah make us among those who love their good deeds.

Lesson Two: Restraining the Nafs (Desires)

The second point he mentions is: “I looked at the words of Allah, ‘And he who restrained himself from evil desires.’ (Surah An-Nazi’at, Ayah 40) I strove to repel these lowly inclinations until they settled in obedience to Allah.” He says, “When I saw that Allah asks us to elevate ourselves by preventing our nafs from falling into its lowly desires, I made it my battle in this world to fight against my desires and to settle in the obedience of Allah.”

He continues: “I made my most beloved my good deeds, my hasanat. They are my beloved. I wake up for tahajjud, and it is bittersweet. I make wudu when the water is very cold, but I still enjoy it. I fast on a summer day and feel joy in doing so. I love my good deeds because they will stay with me in my grave. My nafs will always pull me down, so I made fighting it my constant battle to remain with Allah.”

Lesson Three: Directing Valuables to Allah

The third lesson he mentions is, “I saw that everyone who owns something valuable tries to protect it. Then I looked at the words of Allah: ‘Whatever you have will end, but what Allah has is everlasting.’ (Surah An-Nahl, Ayah 96) So every time I owned something valuable, I directed it to Him so that it might remain with me.”

This illustrates a profound understanding. People naturally love to safeguard their most valuable possessions. They hide them, put them in safes, and store them where no one can access them. He continues, “I found that when Allah says in the Quran, ‘Whatever you have in your hand will be consumed, but whatever you keep with Allah is well guarded.’ I decided to put all my valuables with Allah for safekeeping.”

He gives everything he values for the sake of Allah to save it with Him, just as the Prophet ﷺ taught us a paradigm shift in understanding saving and spending. For example, when the Prophet ﷺ received meat, he told them to give it in charity. When he returned, they told him everything was gone except the shoulder. He replied, “No, everything stays except for the shoulder,” implying that what was given in charity remains preserved with Allah.

Lesson Four: True Nobility is Righteousness

The fourth lesson is that he saw people striving for status through money, nobility, and honor, which he recognized as meaningless. He looked at the words of Allah: “Indeed, the most noble of you in the sight of Allah is the most righteous.” (Surah Al-Hujurat, Ayah 13). Therefore, he strove for deeds of righteousness to be noble in the sight of Allah.

Most people seek status in society through wealth, achievements, and family lineage. But when you look into history, you find it all meaningless. Those who were once royalty might lose everything. Thus, true nobility comes through righteousness, as Allah speaks about in the Quran. He chose to achieve nobility through righteousness.

Lesson Five: Avoiding Envy

The fifth point is that he noticed people are jealous of each other. He reflected on the words of Allah: “We have apportioned among them their livelihood.” (Surah Az-Zukhruf, Ayah 32). So he stopped envying others and made Shaytan his only enemy. He realized that everything is divided by divine ordinance; some people are rich, some are poor, and some are middle class. All are being tested. When he understood that everything comes from Allah, there was no need for envy. Instead, he asked Allah for His bounty.

Envy is one of the biggest problems in society today, often amplified by social media. People always compare themselves to others, which can rob them of happiness. The Messenger of Allah ﷺ instructed us not to look at those above us in worldly matters but at those below us. However, in matters of the akhirah, we should look at those who are above us to aspire toward their level of righteousness.

Lesson Six: Avoiding Humiliation in Seeking Provision

The sixth point is that he saw people humiliating themselves in their quest for provisions. Then he looked at the words of Allah: “There is no creature on earth but that upon Allah is its provision.” (Surah Hud, Ayah 6). He focused on fulfilling Allah’s rights upon him and left his property to Allah. People often attach their hearts to their jobs and paychecks, thinking that their provisions come from there. He detached his heart from the job and attached it to Allah, believing that Allah is the true provider. This doesn’t mean abandoning work but realizing that your job is merely a means through which Allah provides.

Some of the companions of the Prophet ﷺ were among the richest of all time, yet they remained righteous. The Prophet ﷺ sought refuge in Allah from poverty, showing that there is no virtue in being poor. However, there is also no virtue in attaching your heart solely to your job or paycheck.

Lesson Seven: Trusting in Allah’s Provision

The seventh lesson is that he noticed people humiliating themselves in their quest for wealth. He looked at the words of Allah: “There is no creature on earth but that upon Allah is its provision.” (Surah Hud, Ayah 6). Thus, he focused on Allah’s rights upon him, leaving his property in Allah’s hands. People often humiliate themselves for money, attaching their hearts to their jobs. However, if they realize that their job and paycheck are merely means facilitated by Allah, they won’t allow their hearts to become enslaved to them.

Lesson Eight: Relying on Allah

The eighth point he learned is that he saw people rely on their businesses, manufacturing, and bodily health. He chose to rely on Allah. This builds on the earlier lesson, emphasizing trust in Allah rather than in worldly means. These are the eight things he said he learned from his teacher.

These points are incredibly valuable. After this session, I encourage you to revisit them, write them down, and remind yourself of this profound knowledge. It will help you understand the true meaning of life. May Allah grant us understanding.

Scholars and Political Leaders

Scholars whose goal is the afterlife should withdraw from the sultans and stay away from their presence. This point is more relevant to their time than ours. Back in the days of the monarch system, the political rulers always sought legitimacy through the scholars to maintain their positions. They would form alliances by marrying into the scholars’ families, seeking their rubber-stamp approval. However, this brought corruption and led to the scholars distancing themselves from political leaders to avoid fitna. Today, in democratic societies, things are different. We can criticize and vote out leaders. But those who pursue the pleasure of the political elite risk endangering their faith. That is why true scholars of the akhirah do not associate themselves too closely with politicians, as it can lead to corruption.

This concludes the section on the qualities of the scholars of the afterlife. Next week, insha’Allah, we will start the second foundation: the inner secrets of purification acts. There is still more to cover, and this text contains valuable insights. As we continue, remember the importance of guarding your deen and reputation by avoiding doubtful matters and striving to do good deeds that will accompany you to your grave. May Allah make us among the righteous.

Ambiguous Matters in Islam

In conclusion, Allah and His Messenger did not leave anything permitted or forbidden without clearly explaining it. However, some matters are more obvious than others. No doubt remains about those whose clarity is plainly apparent and well known to be a part of the deen. For example, the obligation of the five daily prayers and the prohibition of zina and alcohol are well-known everywhere around the world, and no Muslim has an excuse to be ignorant of them.

Some matters, however, may be obscure to those who are not scholars. For those who know the Shariah well, the people of knowledge are unanimous about their permissibility or prohibition, but they might remain ambiguous to those who are not scholars. Then there are matters that even among scholars are subject to differences of opinion due to various reasons, such as varying levels of access to knowledge or differences in interpretation.

Imam Ahmad’s Explanation of Ambiguous Matters

Imam Ahmad explained ambiguity as a position between that which is permissible and that which is forbidden. It is what we call today the “gray area.” If something is not clearly halal or haram, it falls into this area. The believer’s job is to avoid these doubtful matters to save themselves from any blame in both the dunya and the akhirah. For example, if someone works in a mixed job where halal and haram are involved, they should assess how much of it is mixed and act accordingly. This is why scholars have different opinions based on the percentage of haram elements in the profession.

Working in Mixed Income Professions

Imam Ahmad mentioned that if most of a person’s property is mixed with haram, it is better to avoid it unless the haram is something insignificant or unknown. There is a difference of opinion among scholars regarding whether it is disapproved or forbidden. For instance, working in a place like Walmart where you might exclusively work in a halal section, like the garden department, but the overall income of the store involves the sale of haram items such as alcohol and pork, raises a question. Since your salary comes from a corporation involved in haram transactions, what is the ruling? Some scholars say if the involvement in haram is insignificant, then it is permissible. However, if a significant portion of the income is from haram sources, then it becomes problematic.

What about jobs in the financial sector, like working for a bank? If the bank’s primary income is from interest (riba), scholars generally consider working there as impermissible, regardless of whether one is directly involved with the interest transactions or not. However, if there is no other job available at the time, it may be permissible to continue working there temporarily while seeking another halal profession. Scholars like those from AMJA (the Assembly of Muslim Jurists of America) provide such nuanced opinions. They stress the importance of leaving jobs that are predominantly haram and searching for alternatives.

If someone works in an environment like a gas station, which involves selling a mix of halal and haram items (alcohol, lottery tickets, cigarettes, etc.), the ruling depends on how much of the store’s revenue comes from haram elements. If the haram percentage is high, it becomes impermissible to work there. However, if it is insignificant, one might be allowed to continue. Each person must consider the specific nature of their job and consult knowledgeable scholars to get a clear understanding.

Eating from Mixed Income Sources

Furthermore, there is a difference of opinion regarding eating from the wealth of someone whose income is a mix of halal and haram. For example, if a person who works in a doubtful profession invites you for a meal, should you accept the invitation? Based on Imam Ahmad’s opinion, you should assume that your portion comes from the halal part unless you have definite knowledge that it is from haram sources. Ali ibn Abi Talib was asked about accepting money granted by the ruler, as most of it was thought to be from haram sources. He replied that there is no harm in it because what they give you of the halal is more than what they give you of the haram.

The Prophet ﷺ and his companions used to transact with the disbelievers and the people of the book, fully aware that they did not avoid everything that was forbidden. Therefore, if a matter is not clear, it falls into the realm of ambiguity. The more pious choice would be to give it up, but it is not obligatory. Scholars like Sufyan al-Thawri said that they would rather avoid it to maintain their scrupulousness.

Regarding transacting with someone whose wealth is both permitted and forbidden, scholars like Imam Ahmad stated that it is acceptable as long as the majority of their wealth is halal. On the other hand, if you know for certain that the wealth is haram, you should avoid consuming it. For example, when Sheikh al-Uthaymeen was asked about eating meat in the West, he said that it is generally permissible as long as it is predominantly a land of the People of the Book. However, if you know for certain that the meat was not slaughtered properly, it becomes haram for you to eat it. This illustrates that when you have definitive knowledge, it changes the ruling for you.

In today’s world, people often use the differences of opinion among scholars as a justification to follow the more lenient stance. This is problematic, especially if it means choosing the weak opinion over the stronger one just because it is convenient. The Prophet ﷺ said, “Seek a fatwa from your heart, even if people give you their verdict.” This means that if your heart inclines toward caution and avoiding doubtful matters, that is the more pious route to take.

The Analogy of Doubtful Matters and the Shepherd

The Prophet ﷺ also gave a beautiful analogy to illustrate the dangers of indulging in doubtful matters. He said: “Like the shepherd who pastures his flock near a forbidden pasture, he is almost certain to pasture his flock in it.” Every king has a sanctuary, and the sanctuary of Allah is what He has made forbidden. When you engage in doubtful matters, you risk falling into haram. Just as a shepherd should avoid bringing his flock too close to the king’s sanctuary to prevent them from straying in, a believer should avoid doubtful matters to stay away from the haram.

The Heart: The King of the Limbs

Scholars like Imam Ibn al-Qayyim describe the heart as the king of the limbs. The limbs are its soldiers, carrying out the orders of the heart. If the heart is sound, the actions that follow will also be sound. But if the heart is corrupt, it will corrupt the actions. The Prophet ﷺ said, “There is a piece of flesh in the body; if it is sound, the whole body is sound. If it is corrupt, the whole body is corrupt. Truly, it is the heart.” This means that the righteousness of a person’s actions is directly linked to the condition of their heart.

Guarding the Heart Against Harmful Influences

It’s important to recognize that our actions begin as mere thoughts in our hearts. If you allow these thoughts to settle and grow, they become intentions, and then they manifest as actions. Therefore, you must guard your heart against harmful influences. Once something becomes a firm intention in the heart, it will inevitably lead to action. This is why scholars emphasize the importance of staying away from doubtful matters to keep the heart pure. As the Prophet ﷺ taught, the ultimate goal is to develop a heart that inclines toward good and rejects evil.

Caution in Giving Fatwas

Scholars of the past would often avoid giving quick verdicts (fatwas) on ambiguous matters. Abdurrahman ibn Abi Layla, one of the tabi’een, said he met more than 120 companions of the Prophet ﷺ, and not one of them was eager to give an answer when asked about a fatwa or hadith. Instead, they wished that someone else would take on the responsibility. Nowadays, we have people who rush into giving answers on social media and other platforms, often without the proper knowledge. They speak as if they have knowledge of everything, which can lead to misleading others.

Summary: The Pious Approach to Ambiguous Matters

In summary, the most pious way to approach ambiguous matters is to err on the side of caution. If you are not sure about the permissibility of something, it is better to leave it to protect your deen and reputation. The heart plays a central role in guiding a person’s actions. Keeping the heart pure by avoiding doubtful matters helps ensure that your actions remain righteous. The scholars of the past emphasized the importance of guarding one’s heart and being cautious with fatwas to maintain the integrity of one’s faith.

Next Week’s Topic

Insha’Allah, next week, we will continue discussing the second foundation, which focuses on the inner secrets of purification acts. May Allah grant us understanding and guide us to the path of the righteous. Ameen.

Q&A

1. What distinguishes scholars of the dunya (worldly life) from scholars of the akhirah (afterlife)?

• Answer: Scholars of the dunya seek knowledge for fame, status, or worldly gains, while scholars of the akhirah seek knowledge for the sake of Allah, aiming to benefit in the afterlife. Their actions reflect their knowledge, prioritizing the akhirah over worldly matters.

2. Why do the scholars of the afterlife compare the dunya and the akhirah to two sister wives?

• Answer: The dunya and the akhirah are in constant conflict, pulling a person in opposite directions. A scholar has to choose which to favor, knowing they cannot fully commit to both.

3. What was the first lesson that Hatim al-Assam learned from his teacher Shaqiq al-Balkhi?

• Answer: Hatim learned that when people die, they leave their loved ones behind, except for their good deeds. Therefore, he made his good deeds his beloved, ensuring they would accompany him to the grave.

4. How did Hatim al-Assam view his nafs (desires), and what did he do about it?

• Answer: Hatim saw his nafs as something that needed to be restrained from evil desires. He made fighting against his desires a constant battle to remain obedient to Allah.

5. What does it mean to “direct your valuables to Allah,” as described by Hatim?

• Answer: It means dedicating one’s valuable possessions and deeds to Allah, knowing that what is given for Allah’s sake is safeguarded and will remain, unlike worldly gains that will eventually perish.

6. What did Hatim realize about seeking status through wealth and honor?

• Answer: He realized that true nobility is achieved through righteousness, as Allah values the most righteous, not those with worldly status, wealth, or lineage.

7. How did Hatim al-Assam address the issue of envy?

• Answer: He stopped envying others by recognizing that provisions are divided by divine ordinance. Instead of being envious, he focused on asking Allah for His bounty.

8. Why did Hatim choose to avoid humiliating himself while seeking provisions?

• Answer: He learned from the Quran that Allah is the provider for every creature. Therefore, he placed his trust in Allah, believing that his sustenance would come without having to lower his dignity.

9. What is the significance of the heart in guiding one’s actions, according to scholars?

• Answer: The heart is considered the king of the limbs; if it is sound, the actions that follow will be righteous. Guarding the heart from harmful influences and doubtful matters is crucial for maintaining righteous actions.

10. What analogy did the Prophet ﷺ use to explain the danger of indulging in doubtful matters?

• Answer: The Prophet ﷺ compared it to a shepherd grazing his flock near a forbidden pasture. If you come too close, you risk crossing into the haram. Therefore, avoiding doubtful matters helps prevent falling into what is forbidden.

11. Why should one avoid jobs that involve both halal and haram elements?

• Answer: Scholars advise that if the primary income of a job is from haram sources, such as interest (riba) or the sale of haram items, it becomes problematic to work there. It is better to seek employment where income is purely halal to avoid doubtful matters.

12. What should a Muslim do when they encounter an ambiguous matter that is not clearly halal or haram?

• Answer: A Muslim should err on the side of caution and avoid the matter to protect their faith and reputation. This approach aligns with the Prophet’s ﷺ guidance to avoid doubtful matters to maintain a pure heart.

13. How did scholars of the past approach giving fatwas on ambiguous matters?

• Answer: They were reluctant to give quick answers and wished others would take on the responsibility, recognizing the seriousness of providing accurate religious guidance.

14. What does it mean to “seek a fatwa from your heart,” as mentioned by the Prophet ﷺ?

• Answer: It means that if your heart inclines toward caution in ambiguous matters, you should follow that inclination, even if others give you a different verdict. This helps ensure that one’s actions are in line with righteousness.

15. Why is it essential to guard the heart against harmful influences?

• Answer: Actions begin as mere thoughts in the heart. If harmful thoughts are allowed to settle, they can become intentions and manifest as actions. Guarding the heart keeps it pure and leads to righteous behavior.