Doubts & Carnal Desires

In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. Peace and blessings be upon the Master of the Messengers, the Seal of the Prophets, and upon his pure and good people, and upon those who follow them in good faith until the Day of Judgment, and after that.

Allah, the Exalted, has said in the decisive revelation of the Qur'an after I seek refuge with Allah from the accursed Satan, In the name of Allah, the Most Gracious, the Most Merciful.

Guide us to the straight path, the path of those on whom You have bestowed Your blessings, not of those who have incurred Your wrath, but of those who have gone astray. صَدَقَ اللهُ الْعَظِيمُ.

صَدَقَ اللهُ الْعَظِيمُ. My dear respected brothers and elders, respected sisters, and youngsters in Islam, أَسْلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ. Allah, the Exalted, has created us as very weak human beings.

The Weakness of Humanity and Our Greatest Need

Allah, the Exalted, has said خُلِقَ الْإِنْسَانُ ضَعِيفًا. The human being is a very weak creation of Allah, the Exalted. And we have many needs. We have many physical needs, we have many emotional needs, many psychological needs, and spiritual needs.

We need food to continue to exist, and a greater need than food is we need water, and an even greater need than water is air to breathe. If you do not eat food for several days, then this would result in our death. If we do not have water for a lesser amount of time, then that would also lead to death.

And if we do not have air to breathe, then it is only a few minutes that we can perhaps stay alive without breathing. These are all the needs that we have. Our physical bodies have these needs.

But our soul, it also has needs. And the needs of the soul are more important to be fulfilled than the needs of the body. And the greatest need of the soul is that it needs هِدَايَة (Hidayah) and Guidance from Allah.

Just like for a few moments without air, we will suffocate and die. For a few seconds, if we are devoid of the guidance and تَوْفِيق (Tawfiq) and هِدَايَة (Hidayah) from Allah, then we will be completely, utterly lost. That is why our greatest need is هِدَايَة (Hidayah).

And we can never stop begging Allah for هِدَايَة (Hidayah). In every single رَكْعَة (Raka'ah), every single prayer, we ask from Allah in Surah Al-Fatiha, O Allah, guide us along the straight path. Continually asking from Allah هِدَايَة (Hidayah).

Every day of our life, in every رَكْعَة (Raka'ah), of every prayer, this need that we have for هِدَايَة (Hidayah) is never over. Even the أَنْبِيَاء (Anbiya—Prophets) of Allah, when they would perform صَلَاة (Salat), they would make دُعَاء (Du'a) to Allah in every رَكْعَة (Raka'ah), اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (Ihdina al-Sirat al-Mustaqeem). The صَحَابَة (Sahaba), when they would perform صَلَاة (Salat), they would make دُعَاء (Du'a) to Allah, اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (Ihdina al-Sirat al-Mustaqeem).

The تَابِعِين (Tabi'een), the سَلَف (Salaf), the Righteous Ones, the عُلَمَاء (Ulama), the صِدِّيقِين (Siddiqeen), the شُهَدَاء (Shuhada), the صَالِحِين (Salihin), they all made دُعَاء (Du'a) to Allah for هِدَايَة (Hidayah). So we have to come to this conclusion that this is our greatest need. We can never say that we have enough هِدَايَة (Hidayah), just like we can never say that we have enough air to breathe, just like our physical body's existence is dependent on continually being able to inhale and exhale, continue to breathe.

When we stop breathing, we will die. Likewise, if we stop receiving هِدَايَة (Hidayah) from Allah and guidance from Allah, even for a blink of an eye, then we will be in utter failure, utter loss. Our need for the guidance from Allah is greater than our need for air to breathe.

The Path of Those Favored by Allah

And this guidance that we ask from Allah, that we beg from Allah in Surah al-Fatiha, has been qualified and described as the path of those people whom you have favoured, O Allah. Allah has defined this path of guidance as the path of those people whom He has favoured. And who are those whom Allah has favoured? Allah Himself describes it. There are four groups of people whom Allah has favoured.

They are the أَنْبِيَاء (Anbiya), the Prophets of Allah, the صِدِّيقِين (Siddiqeen), who are the closest أُمَّة (Ummah) in each respective era to the Prophet of the time. Like in our Ummah, it is Abu Bakr as-Siddiq who is a صِدِّيق (Siddiq) of this Ummah. And the شُهَدَاء (Shuhada), those who are martyrs, gave their lives for the sake of Allah.

And the صَالِحِين (Salihin), the righteous ones. They are those whom Allah has favoured. And we seek guidance from Allah to follow in their path.

And then after, Allah says, Not the path of those people who have earned your anger, O Allah. And not the path of those who have gone astray. So two groups have specifically been mentioned here in Surah Al-Fatiha.

And we do not want to follow their paths. And this is very significant and worthy of consideration. That Allah could have ended the beautiful Surah Al-Fatiha right at صِرَاط الْمُسْتَقِيم (Sirat Al-Mustaqeem).

But Allah further qualified what is this صِرَاط الْمُسْتَقِيم (Sirat Al-Mustaqeem)? What is this straight path? The first qualification was in the positive sense, the path of those people whom Allah has favoured. And that is enough perhaps we would have assumed an explanation. But Allah went further and identified two groups and said not the path of those who have earned your anger, nor the path of those who have gone astray.

So this genuinely is worth consideration and something for us to ponder and reflect on. Which two groups are Allah referring to in these آيَات (Ayat)? And are it just the indication two groups or is beyond that Allah alluding to something deeper? And the scholars, جَزَاهُمُ اللهُ خَيْرًا (Jazahumullah Khayran) have explained to us that Allah is referring to two trials that we face and all of us in this world are facing. And these are two tests that we are all going through.

The Two Trials: Doubts and Carnal Desires

Two فِتَن (Fitan). One is called the فِتْنَة الشُّبُهَات (Fitnatul Shubuhat) and one is called the فِتْنَة الشَّهَوَات (Fitnatul Shahawat). The trial of doubts and the trial of desires.

One is the trial of doubts, intellectual doubts that a person will have regarding his faith. And this is a crisis of faith that many of those who are the youth and going through the educational system of the west and learning philosophy and the philosophy of science, they are taught to question everything and then they go through a crisis of faith and they begin to have doubts regarding the cardinal essentials of our دِين (Deen), the creed itself. آمَنْتُ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ (Amantu billahi wa malaikatihi wa kutubihi wa rasulihi).

So these are intellectual doubts that a person has. And this is a very difficult trial because if a person fails in this trial then he will be out of the fold of Islam. This is called the فِتْنَة الشُّبُهَات (Fitnatul Shubuhat), doubts.

And then there is another trial which is known as فِتْنَة الشَّهَوَات (Fitnatul Shahawat) which is carnal desires. And this is the sins of the flesh where a person is attracted towards the disobedience of Allah. زَيَّنَ لَهُمُ الشَّيْطَانُ وَأَعْمَاهُمْ (Zayyana lahum shaytaan wa a'ma lahum).

Shaytaan beautifies all of these sins of instant gratification where a person gains a physical enjoyment and he ends up disobeying Allah without any consideration of what is حَلَال (Halal) and حَرَام (Haram), what is permissible and impermissible. He becomes a slave to his own نَفْس (Nafs) and desires and passions. Knowing what is right and wrong is not the problem.

He knows what is wrong but he cannot overcome his نَفْس (Nafs). He becomes a slave to his desires and he continues to fulfill those passions, despite knowing that it's wrong. This is شَهَوَات (Shahawat).

So Allah is identifying that these are two trials that two respective nations of the past, they failed and they failed miserably. And we do not want to follow their path. That is why we are saying غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ (Ghayril Maghdoobi Alayhim) not the path of those who earned your anger and وَلَا الضَّالِّينَ (Walad Dhaallin) not the path of those who went astray.

Understanding the Two Nations Referenced in Surah Al-Fatiha

So who are the مَغْضُوب عَلَيْهِمْ (Maghdoobi Alayhim)? Allah describes them in the following surah, surah al-baqarah. And then who are the ضَالِّين (Dhaallin)? Who are those who have gone astray? Allah describes them in the next surah, al-imran. In successive order.

As in surah al-fatiha, مَغْضُوب عَلَيْهِمْ (Maghdoobi Alayhim) comes first, so surah al-baqarah comes first. Then ضَالِّين (Dhaallin) comes last, second after that. So likewise Allah describes وَلَا الضَّالِّينَ (Walad Dhaallin) in surah al-imran.

In detail. وَالْقُرْآنُ يُفَسِّرُ بَعْضُهُ بَعْضًا (Wal Quranu Yufassiru Ba'duhu Ba'da). The كَلَام (Kalam) of Allah, some parts of it are described by other parts of it. Allah explains Himself in the book of Allah through the book of Allah.

As the first source of تَفْسِير (Tafsir) is we understand the آيَات (Ayat) from other آيَات (Ayat). Then we understand the آيَات (Ayat) from the words of رَسُول اللهِ (Rasulullah). تَفْسِيرُ كَلَامِ اللهِ بِكَلَامِ الرَّسُول (Tafsiru Kalamillah Bikalamir Rasul). Then there is تَفْسِيرُ كَلَامِ اللهِ بِكَلَامِ الصَّحَابَة (Tafsiru Kalamillah Bikalamir Sahaba) what the صَحَابَة (Sahaba) had to say.

Then with the تَابِعِين (Tabi'een) and their students Mujahid, Qatada, Ata, Ibn Abi Rabah, Ikrama, what did the صَحَابَة (Sahaba), the تَابِعِين (Tabi'een) have to say? And then through لُغَة (Lughah) in language, and then through analogy and قِيَاس (Qiyas) and understanding. So the most supreme source of تَفْسِير (Tafsir) and the best and most authentic تَفْسِير (Tafsir) of course cannot be any other تَفْسِير (Tafsir) than the book of Allah Himself, when Allah Himself is explaining. So Allah explained to us who are those who have earned His anger.

And Allah said وَبَاؤُوا بِغَضَبٍ عَلَىٰ غَضَب (Waba'u Bi Ghadabina Ala Ghadab) that they earned the anger of Allah. يَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ (Yaqtuloon An-Nabiyyina Bighayri Haq) they were killing the أَنْبِيَاء (Anbiya) they assassinated the prophets despite knowing they had no right to do so. So these مَغْضُوب عَلَيْهِمْ (Maghdubi Aleyhim), those who earned the anger of Allah are the يَهُود (Yahood). Allah refers to them in surah al-baqarah and describes how in the past they denied the prophets of the time beyond denial they went ahead and assassinated them in cold blood يَقْتُلُونَ الْأَنْبِيَاءَ (Yaqtuloon An-Nabiyyin).

And when رَسُول اللهِ (Rasulullah) was sent as a guidance for all mankind فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ (Falamma Ja'ahum Ma'arafu Kafaru Bih) when the prophet arrived in Madina al-munawwara, the one they recognized the one they were waiting for. وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا (Wakanu Min Qablu Yastaftihuna Ala Alladhina Kafaru) and they used to previously tell the Arabs of Madina of Yathrib, the Osen Khazraj that when the final prophet will arrive in Madina, we will believe in him and with his support we will overcome you and they were waiting for him they had migrated to Yathrib for his sake and when finally the prophet came كَفَرُوا بِهِ (Kafaru Bih) then they denied him they rejected him because he was not from their family they were looking forward for him to be from the Bani Israel but he ended up being from the Bani Ismail the other side of the family even though Bani Ismail and Bani Israel both are Bani Ibrahim forefather is Ibrahim alayhi salam his son is Ishaq alayhi salam and his son is Ismail alayhi salam both are his sons Ismail alayhi salam being the father of the Arab nation and Ishaq alayhi salam being the father of Yaqub alayhi salam and Yaqub alayhi salam having 12 sons which became the 12 tribes of Bani Israel Israel being another name for Yaqub alayhi salam so Bani Israel is equivalent of Bani Yaqub, the children of Yaqub alayhi salam Israel alayhi salam so since he came from the other side of the family despite having no doubts regarding him to be the prophet of Allah to the extent Allah says يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ (Ya'arifuna Hu Kama Ya'arifuna Abna'ahum) they knew him to be the prophet of Allah just like a father can recognize his own son, they were able to recognize him to be the prophet so he had no doubts, no شُبُهَات (Shubahat), no doubts no cloudiness in understanding, very clear understanding that this is the prophet of Allah, but there was شَهْوَة (Shahwah) from inside, and that شَهْوَة (Shahwah) that they became a victim to is كِبْر (Kibar), كِبْر (Kibar) arrogance and ego, we do not want to accept someone from the other family they used to look down upon the Arabs, and they used to say you are the أُمِّيُّون (Ummiyoon), you are the illiterate people, we are the people of learning, even the Quran just for the sake of دَعْوَة (Da'wah) and inviting them, grants them the title قُلْ يَا أَهْلَ الْكِتَابِ (Qul Ya Ahlil Kitab). Allah does not address them as oh the killers of prophets, oh the rejecters of Allah, oh those who tortured Musa alayhi salam oh those who attempted to assassinate Isa alayhi salam that is not how they are addressed for the sake of دَعْوَة (Da'wah) despite all of the above facts being the absolute truth, rather Allah addresses them قُلْ يَا أَهْلَ الْكِتَابِ (Qul Ya Ahlil Kitab) say oh people of the book so this shows us the style of دَعْوَة (Da'wah) is that you try to find even if there are 99 bad qualities of a person, there may be one good quality you address the person with a good quality يَا أَهْلَ الْكِتَابِ (Ya Ahlil Kitab) oh people of the book those who rejected the books يَتِبّون الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ اللَّهِ فَوَيْلٌ لَّهُمْ مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ (Yattoboon Al Kitaba Bi Aydihim Thumma Yaqoonoon Hatha Min Indillah Fawaylun Lahum Minma Katabat Aydihim Wawaylun Lahum Minma Yaksiboon). Allah says they used to write in the book with their own hands بِأَيْدِيهِمْ (Bi Aydihim) with their own hands, they are adding in the book of Allah and they are changing the book of Allah, and they are corrupting the book of Allah and then they are selling off the book of Allah for paltry gain in this world, the scholars of the Jews, all of this is how they dealt with the book of Allah, yet when they are addressed they are addressed as يَا أَهْلَ الْكِتَابِ (Ya Ahlil Kitab) oh the people of the book. تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ (Ta'alao Kam Ila Karimatin Sawa'in Bayinana Wa Bayinakum) come towards such a joint statement that we can all agree in between us and you, there is a common word أَلَّا نَعْبُدَ إِلَّا اللَّهَ (Alla Na'buda Illallah) that we do not worship anyone besides Allah they worship Isa alayhi salam they worship Maryam alayhi salam, they worship we have to believe in trinity, yet Allah is saying no no we are going to ignore that, say come we worship only one Allah وَلَا نُشْرِكَ بِهِ شَيْئًا (Wa Laa Nushrika Bihi Shay'ah), we will not assign any partners unto Allah so that is how they were addressed in the Quran they used to look down on the Arabs and say these are أُمِّيُّون (Ummiyoon) if you borrow any money from them you don't have to return that, it's mentioned in surah Ali Imran مَا عَلَىٰ الْأُمِّيِّينَ (Ma'alina On the Ummiyoon), those who are the illiterate Arabs, we don't owe them, if you borrow money don't worry about paying it back and now from this same أُمِّي (Ummi) nation that you look down upon, there is a prophet, you will have to accept him as your leader and master, this was too bitter a pill for them to swallow so this was the first trial that they failed in and they became the مَغْضُوب الْعَالِيِن (Maghdoob Al-Aliyeen), those who earned the anger of Allah.

The Second Trial: Those Who Went Astray

And the second is وَلَا الضَّالِّينَ (Walad Dalleen), those who went astray they did not have any شَهْوَة (Shahwat) and nor were they having any passions and desires very meek and humble people very sincere disciples of Isa but what happened is they fell prey to confusions and doubts, Allah says وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ (Wa Maa Qataloohu Wa Maa Salaboohu Walaakin Shubbiha Lahum) they did not kill Isa, they did not crucify Isa, but they fell into doubts, because the house was surrounded and he was Isa was uplifted by Allah. Allah sent an angel to take him out and he was taken up into the heavens Allah elevated him, took him up into the heavens and one of his followers who ended up becoming a hypocrite, a مُنَافِق (Munafiq), Allah changed his face to look like Isa a.s and then he was captured by the Romans and then he was dragged to the crucifixion and then he was crucified so this is how they became confused the house is surrounded and then a person who looks like Isa a.s was put on the cross so the people became confused وَلَٰكِن شُبِّهَ لَهُمْ (Walaakin Shubbiha Lahum) and then on top of it, the nature of the miracles of Isa a.s is that he will tell you what you have in your homes what you ate and he gave life to the dead with the permission of Allah the leper and the blind one Allah gave him the cure, put it in his hand and he would make مَسْح (Masah) like when you make مَسْح (Masah) on your head when you make وُضُوء (Wudu), he would make مَسْح (Masah) and touch the person with his hand and that is why he is known as مَسِيح (Masih) one of the reasons he is known as مَسِيح (Masih) a.s is because he would make مَسْح (Masah) with his hand and the sick person would be cured and the dead came to life obviously these are small miracles, the biggest miracle is right from the beginning, the birth itself without a father so this became a source of confusion for them وَلَٰكِن شُبِّهَ لَهُمْ (Walaakin Shubbiha Lahum) they fell into all kinds of doubts Allah says all of the different doubts and different opinions that people have regarding him, they are all in doubt they are all in شُكُوك (Shukook) شُكُوك (Shukook) are doubts some people are saying he is the God himself some people are saying he is one half of God, some are saying he is one third God some are saying he is the son of God so all of these doubts they do not have knowledge they are just following conjectures and different whims and fancies the reality is they have not killed him the true fact, confirmed reality is they did not kill him rather the reality is Allah is saying, Allah says I elevated him, brought him up and took him up safe and sound he was not on the cross he did not die on the cross all of the churches in the world they have the picture, the idols the statues, the catholic churches in particular of the man on the cross who is dying, so this is the biggest mistake one of the biggest mistakes ever that that is not Jesus they are all thinking he is Isa let us be clear, Allah says they did not kill him but Allah elevated him we should be confident in this do we not believe in the word of Allah so this is what Allah is telling us so we are, الْحَمْدُ لِلَّهِ (Alhamdulillah), confirmed, we know Allah elevated him they did not kill him who can be more truthful than Allah so but these people got confused so they had doubts and they started worshipping so this is the second trial the فِتْنَة الشُّبُهَات (Fitnah Of Shubuhat).

The Guidance Referenced in Surah Al-Fatiha

So Allah is highlighting these two trials for us in surah al-fatiha and saying oh Allah guide us along the straight path, the path of those whom you have favoured, not the path of those who fell prey to their شَهَوَات (Shahawat) and not the path of those who fell prey to their شُبُهَات (Shubuhat).

This is the آية (Ayah) that identifies the دَالِّين (Dalleen), that these are those who crossed the limits in their faith crossed the limits by instead of saying Isa is the son of Maryam, they said Isa is the son of Allah this is such an enormous statement, Allah says it is very near, the skies are ready to split apart the earth is ready to split open in the mountains are ready to crumble into dust how dare you claim that the رَحْمَٰن (Rahman) has a son it does not befit a رَحْمَٰن (Rahman) Allah to ever adopt a son he is not begotten by parents nor he has any offspring none of the creation are like unto him he is above and beyond in resemblance to his creation above any need of his creation he has no parents no spouse no children, no وَزِير (Wazir) no helper, no supporter so he is Allah did we have to have clarity of our faith let us the purpose of this brief talk that we have now the time is concluding is to identify these two trials and to be aware that we have to overcome شُبُهَات (Shubahat) and شَهَوَات (Shahawat) and what is the solution for that is عِلْم (Ilm) and ذِكْر (Zikr).

The Solution: Knowledge and Remembrance

The more عِلْم (Ilm) we acquire then we will remove the شُبُهَات (Shubahat) and doubts that we have all the doubts that we have and we might face and come across in our life if we acquire the true عِلْم (Ilm) of Allah the عِلْم (Ilm) of وَحْي (Wahi) the عِلْم (Ilm) of revelation the عِلْم (Ilm) to prove the revelation is revelation the عِلْم (Ilm), the knowledge that will prove that Muhammad is the messenger of Allah that the Quran is the book of Allah first we prove that through عِلْم (Ilm) and after proving that through عِلْم (Ilm), then you start believing what the book of Allah says, what the Prophet said in learning what Allah said, what the رَسُول (Rasul) said this is the عِلْم (Ilm) of ذِكْر (Zikr) we must acquire the عِلْم (Ilm) of ذِكْر (Zikr) this will destroy all of our شُبُهَات (Shubahat) and we will have no doubt left we will have clarity of vision, clarity of understanding and the straight path سِرَاط الْمُسْتَقِيم (Siratul Mustaqeem) will be shining in front of us and after we know the path and we are not confused which path to take, which exit to take which road to take towards Jannah towards the pleasure of Allah the path is identified through عِلْم (Ilm) then where will we get the courage the moral courage and the strength to go ahead and tread that path the fact that you know the path doesn't mean you will adopt that path like the يَهُود (Yahood) as we already mentioned they knew the path yet they did not adopt it so where will we get that spiritual strength to adopt the straight path and to tread upon it and reach the Jannah and the pleasure of Allah it will be through the تَزْكِيَة (Tazkiah) of the نَفْس (Nafs) through تَزْكِيَة (Tazkiah) of the نَفْس (Nafs) and through ذِكْر (Zikr) of Allah meaning the صُحْبَة (Sohbah) of the مَشَايِخ (Mashayikh) then we will gain that inner strength and that moral courage to conquer the نَفْس (Nafs) and its desires and then follow through treading upon the straight path to reach Allah so that is why there is no way out for us but to work on these two principles تَعْلِيم (Ta'aleem) and تَرْبِيَة (Tarbiyah) تَرْبِيَة (Tarbiyah) of the نَفْس (Nafs) تَزْكِيَة (Tazkiah) of the نَفْس (Nafs), إِصْلَاح (Islah) of the بَاطِن (Batin), تَطْهِير (Tathhir) of the رُوح (Ruh), different words that are used for the same concept if we do not then we will either follow the path of the مَغْضُوب عَلَيْهِمْ (Maghdubi Aleyhim), نَعُوذُ بِاللهِ (Na'udhu Billah) despite having knowledge going astray, not able to win over their passions and desires or we will become confused and lost without knowledge like the دَالِّين (Dalim) this is what we repeatedly beg from Allah, oh Allah غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ (Ghayril Maghdubi Aleyhim), غَيْرِ الضَّالِّينَ (Ghayril Daalim), not those who have earned your anger, not those who have gone astray we have to acquire the knowledge of دِين (Deen).

The Role of the Prophet as Teacher and Reformer

In رَسُول اللهِ (Rasulullah), I conclude with these two hadith he mentioned that he came with the solution to these two problems he said, إِنَّمَا بُعِثْتُ مُعَلِّمًا (Innama Bu'ithtu Mu'allima).

(A hadith of the Prophet found in various collections)

And in a hadith another, إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ (Innama Bu'ithtu Li Utammima Makarimal Akhlaq), رَسُول اللهِ (Rasulullah) said, I have come as a مُعَلِّم (Mu'allim), as a teacher, I have brought the عِلْم (Ilm) if you want to remove our doubts where do we go back to? رَسُول اللهِ (Rasulullah) as he was the teacher of mankind, he brought the عِلْم (Ilm), the عِلْم (Ilm) based on revelation, the عِلْم (Ilm) which is قَطْعِي (Qata'i), which is proven, which will not change with time which will never become outdated because it is not dated to begin with it's eternally relevant, the عِلْم (Ilm) came from رَسُول اللهِ (Rasulullah) and he is distributing from Allah.

(Sahih al-Bukhari, Hadith 3095)

Allah is the true bestower of knowledge, I am the distributor رَسُول اللهِ (Rasulullah) said, that الْعِلْمُ نُورٌ (Al Ilmu Nurun), عِلْم (Ilm) is a light, that Allah gives that light, إِنَّمَا أَنَا قَاسِمٌ (Innama Ana Qasim) I am the قَاسِم (Qasim) I am the one who makes تَقْسِيم (Taqsim) and distributes it وَاللهُ يُعْطِي (WalLahu Yu'ti), Allah is the one who gives the عِلْم (Ilm), so the عِلْم (Ilm) actually comes from Allah through the medium and via the messenger of Allah, and number two is the تَسْكِيَة (Taskiya), تَرْبِيَة (Tarbiya), who is there? who provided that? رَسُول اللهِ (Rasulullah) يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (Yatloo Alayhim Ayati Wa Yuzakkihim Wa Yu'allimuhum Al Kitaab Wa Al Hikmah).

He was the مُعَلِّم (Muallim), he was the مُزَكِّي (Muzakki), and he said, I came to show you the perfection of character how to conquer the نَفْس (Nafs)? لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ (Li Utammima Makanim Al Akhlaq) I personally came with that example and I showed you, follow my way, follow those who follow me, and you will join up with me in Jannah may Allah allow us to gain the understanding of what we recite every day, every رَكْعَة (Rakah) in surah Fatiha, and to conquer our نَفْس (Nafs) and desires, and get our proper تَسْكِيَة (Taskiya) done, and also to acquire the proper knowledge of the دِين (Deen) and be able to overcome the فِتْنَة (Fitna), شُبُهَات (Shubahat), and شَهَوَات (Shahawat), the trials of doubts and desires الْحَمْدُ لِلَّهِ (Alhamdulillah).