The Heirs of The Prophets (Peace be upon them)

The Heirs of the Prophet is an extraordinary book representing one of the many streams of traditional Islamic scholarship. In addition to huge multi-volume compendiums, many scholars also composed shorter treatises that focused, for example, on one particular hadith. This volume is such a work. Imam Ibn Rajab, who is considered one of the foremost authorities of Prophetic tradition (hadith) of his day, wrote this deeply inspiring and ever-relevant commentary on one hadith of the Prophet (God bless him and grant him peace) in which he said, "The scholars are the heirs of the Prophets." Ibn Rajab was able to bring together the ethics, authentic stories, and penetrating insights that relate to the noble enterprise of true learning.

This book achieves two major triumphs. First, it inspires in the serious reader the love and desire to gain true knowledge, and it enlightens people as to what realm of knowledge holds firm sovereignty over all the rest. Second, it unabashedly strips away any pretension as to what measures as true scholarship within the realm of Islamic learning itself. These pretensions have flourished to the point that it is difficult for most people today to distinguish between a preacher and a scholar, between technique and deep comprehension. The great scholar Imam Ibn Rajab, in this book composed in the eighth Islamic century, says, "The uninformed person cannot conceptualize the essence of knowledge nor its sublimity. One who fails to conceptualize something, its significance will never become rooted in the heart." The Heirs of the Prophets is an eloquent and persuasive advocate of restoring our sense of priority when it comes to the acquisition of knowledge and, as a consequence, the conduct of our lives.


ABOUT THE AUTHOR:  Imam Ibn Rajab al-Hanbali

Imam Zaynuddin Abu Faraj 'Abd al-Rahman ibn Ahmad ibn Rajab al-Hanbali was born in Baghdad in 736 of the Muslim calendar. At the age of eight, he moved to Damascus along with his father. In Damascus, he began his religious studies, first memorizing the Quran in its variant canonical readings. He then began the study of hadith, a pursuit that would take him to Makkah, Egypt, and other Islamic centers of learning. Ibn Rajab studied with the leading scholarly authorities of his day. He was especially influenced by the great Hanbali scholar, Ibn Qayyim al-Jawziyya, one of the most renowned names in Muslim history.

Ibn Rajab himself became the leading hadith master of his era, an eminent Quran scholar, a jurist of repute, a moving sermonizer, and a major historian. His enduring literary legacy includes Jami' al-'Ulum wa'l-Hikam (The Compendium of Knowledge and Wisdom), considered by most scholars to be the best commentary on Imam Nawawi's al-Arba'in (Forty Hadith); Sharh 'Ilal al-Tirmidhi (Explanation of the Hidden Defects in Hadith); a partial commentary on Sahih al-Bukhari; al-Qawa'id al-Fiqhiyya (Juridical Principles); and Lata'if al-Ma'arif (The Subtleties of Knowledge), a beautiful compilation of the religious duties and invocations which correspond to the months and seasons of the year. He has written many comprehensive commentaries on individual hadiths -- commentaries which amount to independent books. This includes his commentary on the hadith of Abu al-Darda', the subject of this translation, and his commentary of the hadith Bada'a'-Islamu ghariba... ("Islam began unknown..."). Among his major historical writings is Dhayl Tabaqat al-Hanabila (Appendage to the Encyclopedia of Hanbali Scholars).

Given to solitude, deeply pious, and known for the abundance and intensity of his worship, Ibn Rajab passed from this world in Damascus in the year 795 AH. It is related that he went to a gravedigger a few days before his death and requested him to begin digging. When the digger completed his task, Ibn Rajab descended into the grave, reclined in it, and then remarked, "Excellent!" A few days later, Ibn Rajab passed on and his body was brought to that very grave in Damascus to be interned therein. He left a rich heritage of knowledge. This book, God willing, introduces a portion of that heritage to the English-speaking world for the first time.


ABOUT THE TRANSLATOR:  Zaid Shakir

Imam Zaid Shakir was born in Berkeley, California, in 1956, the second of seven children. He accepted Islam in 1977, while serving in the United States Air Force. Upon completion of his military service in 1981, he enrolled in the American University in Washington, DC, where he earned a BA in International Relations, with honors. He subsequently obtained an MA in Political Science from Rutgers University in 1986.

After spending a year in Cairo, Egypt, studying Arabic, he returned to the United States in late 1987. He became the Imam, or spiritual leader, of Masjid al-Islam in New Haven, Connecticut, a position he would hold until 1994. He also served as a lecturer in Political Science at Southern Connecticut State University during that time. In the fall of 1994, Imam Zaid ventured to Syria where would study Arabic and Islamic sciences for the next seven years.

Upon completing his studies in Syria, he returned to the United States in November 2001, when he resumed the leadership of Masjid al-Islam. He has also returned to Southern Connecticut State University where he currently teaches both Arabic and Political Science. Imam Zaid has lectured extensively on issues related to both Islam and African-American life. He has also written numerous articles that have been published in leading Islamic and academic periodicals. He has translated three books from Arabic into English, and is considered a leading authority on Islam in the American context. He has appeared on national television, Lou Gossett's "The Story of a People," and most recently on Bill Moyer's "Now," which aired on PBS.

One of the most sought after Islamic lecturers in North America, Imam Zaid Shakir brings a wealth of information, and experience to his audiences. (If anyone would like to invite Imam Zaid to speak at a function, please contact Starlatch -- info@starlatch.com -- for his contact information.)





The early generations of Muslims, owing to the strength of their desire for sacred knowledge, would journey to distant lands seeking a single prophetic hadith. Abu Ayyub Zayd ibn Khalid al-Ansari traveled from Madinah to Egypt for the purpose of meeting a Companion because he heard that this Companion related a particular hadith from the Prophet. Similarly, Jabir ibn Abdallah, despite hearing much from the Prophet (peace be upon him) himself, traveled a month to Syria to hear a single hadith. Without hesitation, such men would travel to someone of lesser virtue and learning in order to seek out knowledge that they lacked themselves.

A striking example of this sort of journey is what Allah relates in the Quran about Moses' journey with his young companion. If there ever existed a person who had no need to travel to seek knowledge, it was Moses, for Allah had spoken to him and given him the Torah in which all divine principles had been revealed. Still, when Allah informed him of a man (named Khidr) who had been favored with knowledge, Moses inquired about meeting him, and then set out with his young companion to find this Khidr, as Allah the Exalted says, And behold, Moses said to his young companion, "I will not cease until I reach where the two seas meet, or I shall spend an exceptionally long time traveling" (Quran, 18:60). Allah then informs us that upon meeting Khidr, Moses asked of him, "May I follow you in order that you may teach me of the knowledge you have been given?" (Quran, 18:66). Details of their venture are related in the Book of Allah and in the well-known hadith of Ubayy ibn Ka'b, which is related by Bukhari and Muslim.

The Prophet's statement, "Whoever travels a path seeking sacred knowledge, Allah will make easy for him a path leading to Paradise," conveys many meanings. Among them is that Allah assists the student of sacred knowledge in his quest, placing him on its path, and facilitating his success. In these ways, the path of knowledge leads to Paradise. This facilitation is expressed in the statement of Allah the Exalted, We have made the Quran easy to memorize. Is there anyone who will then be reminded? (Quran, 54:17). Regarding this verse, some commentators say, "Is there anyone sincere in his quest for sacred knowledge that he might be aided in its attainment?" Many paths lead to Allah; among them is Allah's making it easy for the student of sacred knowledge to act on its dictates, if he learns it solely for the sake of Allah. Thus Allah will make it the cause of his guidance, will lead him with it, and cause him to act on it. These are all paths that lead to Paradise.