Be Quranic

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comOne week of Ramadan. Already.Before we move into tonight's ayat, a reflection from Part 2 that deserves its own moment — because it will run as the undercurrent through everything that follows in this surah.

al-Muzzammil 10 -14This week we read and dissect the tajweed rules in ayat 10 - 14 of Surah al-Muzzammil. When it comes to learning a new skill, like Quran reading, remember that consistency beats intensity. It is very important that we practice daily even if it is just for 10 - 15 minutes. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

The Prophet ﷺ said: every child of Adam is a sinner, and the best of sinners are those who make tawbah. We will slip. The question is never whether we fall — it's which path we take when we do.Last night we saw those two paths clearly: the path of Iblis, who blamed Allah and recruited others into his rebellion; and the prophetic path, demonstrated by Adam — take ownership, turn back, ask forgiveness.The Prophet ﷺ at Ta'ifNo one embodied the prophetic path more completely than the Prophet ﷺ himself. After his wife Khadijah and his uncle Abu Talib both died, he travelled to Ta'if seeking support for his mission. The people there not only rejected him — they paid children and slaves to throw rocks at him, chasing him out of the city. He fled until he found refuge in a garden, bleeding, exhausted.The angels of Ta'if came to him with an offer: say the word, and we will bring the surrounding mountains down upon them.He said no. Perhaps from their descendants, someone will accept Islam.And then he made dua — one of the most moving supplications in the seerah. O Allah, I submit to You my weakness, my lack of planning, my low standing among the people. Not a single word blaming the people of Ta'if. He turned the lens entirely on himself. He asked: perhaps it was my weakness. Perhaps my planning was insufficient.This from the man who could not have done it better. Yet he took responsibility — because blame leads nowhere. The only path forward is to work on what is within our control.This is the lesson from Adam's dua and the Prophet's dua after Ta'if: focus on your circle of control. Protect yourself and your family. Spend your Ramadan nights on what you can actually change. The tariff rate is not within your control. How you spend this blessed month is.One Tree Among MillionsBefore we move forward in the surah, there is a gem worth sitting with from the story of Adam in Jannah.Jannah — by definition a lush garden of millions of trees — had exactly one prohibition. One tree. Everything else was open.This is a mirror of how Allah has designed this world. The halal is vast. The haram is specific and limited. When Allah speaks about what is halal in the Quran, He speaks in sweeping terms: “O mankind, eat from what is halal and good on earth.” No list — because the list would be endless. When He speaks about what is haram, He lists it out, one by one, because it is few enough to enumerate.There is a principle in Islamic jurisprudence: al-aslu fil ashya' al-ibaha — the original ruling on all things is that they are permissible. You need evidence to declare something haram, not the other way around. We sometimes become more restrictive than the Quran itself, treating everything as forbidden until proven otherwise. That is not Islam. Allah is merciful, and everything He has made haram is genuinely harmful to us — and there is not much of it.Shaitan's trick is to make us fixate on the haram, to make us feel hemmed in, to make the life of a Muslim feel like a series of closed doors. But the reality is the opposite. The doors are almost all open. He just wants us staring at the one that isn't.Animosity — and the Iblis AgendaAllah commanded Adam, Hawa, and Iblis to descend from Jannah, and said there would be animosity between them. This animosity runs in multiple directions — not just between humans and Shaitan, but between humans themselves. Between races. Between classes. Between genders.When we look at gender wars today, Islam has no difficulty affirming the rights and dignity of women. In fact, much of what has historically restricted women came through culture, not religion. The Prophet's masjid had no barrier between men and women. The Prophet ﷺ gave lessons to mixed gatherings. Women asked questions — including sensitive ones — directly. The Ansar women were specifically praised for their courage in seeking knowledge. When a separate door was created for women in the Prophet's time, it was at the suggestion of Sayyidina Umar, so that women wouldn't be pushed and jostled as the community grew — it was for their comfort, not their exclusion. Sayyidina Umar, despite being famously protective of his own wife, allowed her to attend the masjid because the Prophet ﷺ had explicitly said: do not stop the believing women from coming to the masjid.The problem with certain strands of modern feminism is not the defence of women's rights — it's the framing of everything as a gender war. Men and women, from an Islamic perspective, are equal in spiritual standing and in the eyes of Allah, but created with different natures, different inclinations, different responsibilities. Not one above the other. Different — the way a table and a chair are different. Both necessary. Together, complete. If every chair insists on being a table, everyone ends up sitting on the floor.The same principle applies to class. Islam does not vilify wealth — it channels it. Zakat. Waqf. The oldest universities in the world — Qarawiyyin, Zaytuna, Al-Azhar — were sustained for centuries through endowments from wealthy Muslims who had the akhirah in mind. Al-Azhar offered free education, boarding, and meals for over a thousand years, funded entirely by waqf. Harvard today operates on $53 billion in endowments — the same principle, different name. The Islamic economic vision is not to make everyone equal — it is to ensure that the rich carry the poor, and that no one goes without. When zakat is properly collected and distributed, the mathematics work out. The system is not a class war. It is a covenant of care.All of this division — gender wars, class wars, race wars — is part of the Iblis agenda. He said there would be animosity. He is working to deepen it. Our job is to see through it.Tomorrow insha'Allah — Part 3 of Surah Al-A'raf begins. Allah speaks directly to the children of Adam. Ya Bani Adam.Tonight's video is recorded by Perth Islamic Channel.Following along with the series? Consider a paid subscription to receive a free digital copy of the Surah Al-A'raf Study Guide and Workbook. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comFive nights in. Ramadan has a way of feeling slow at the start and then suddenly you're in the last ten nights wondering where the month went. Make full use of every day.The Prophet ﷺ once climbed his mimbar and said “Ameen” three times — once on each step. When the companions asked what the dua was, he told them Jibreel had made three supplications and…

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comLast night we established the first sin in history: Iblis refusing to bow before Adam out of arrogance. Tonight we go deeper — into what happened next, and what it means for us.

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comWe move into Part 2 of our journey through Surah Al-A'raf: the creation of human beings. And Allah begins not with Adam, but with something we rarely stop to appreciate.We Were Made for Good Living“We have settled you on earth and made for you therein ma'ayish.”Ma'ayish doesn't just mean livelihood. It means good living. Allah didn't have to create us this way. He could have made us like the dung beetle — one food source, no variation, no pleasure. Instead He gave us the ability to mix, to cook, to combine flavours that taste terrible alone but become extraordinary together. The star anise in your soup. The spices in your curry.This is a gift that we almost never acknowledge. And Allah notes it: “Very little of you are grateful.”The Gratitude LoopGratitude, according to both Islamic tradition and modern psychology, requires three elements: the benefit, the beneficiary, and the benefactor. The first two are easy to identify — good food, and me enjoying it. But the loop only closes when you know who to thank.Researchers at UC Davis and UC Berkeley have found that people who cannot complete this loop — who have no one ultimate to direct their gratitude toward — experience limited happiness from gratitude practice. Without God, who do you thank for good health? For a good family? For being alive?When we say Alhamdulillah, we close the loop. And then we find ourselves grateful for the ability to be grateful — which calls for another Alhamdulillah — and so it continues, deeper and deeper. That is the loop Allah built into the fitrah.Allah Takes Ownership of How He Made You“We have created you and then fashioned you.”Allah doesn't just create — He takes personal ownership of how each of us was shaped. Tall or short, dark or light, slim or otherwise. This is His doing.Which makes it worth asking: when we mock someone's appearance, who are we really criticising? If you insult a painting, the painter is the one offended. Allah shaped us. He takes ownership of that. So the next time someone comments on how you look, you are well within your rights to say — I didn't have much say in this. Take it up with my Creator.The Story of Adam — Told in AnglesThe story of Adam appears in the Quran roughly every seven juz. If we complete a khatam every month, we encounter it at the start of every week. It is our origin story, and Allah wants it close to us.But each surah tells it differently — Al-Baqarah focuses on the purpose of our creation and the dialogue with the angels. Al-A'raf zooms in on two things: the sin of Iblis, and the slip of Adam and how he returned. Different angles on the same story, the way a good film cuts between perspectives to hold your attention and reveal something new each time.The First Sin: ArroganceAllah commanded all the angels to bow before Adam. Everyone did — except Iblis.When Allah asked why, Iblis said: “I am better than him. You created me from fire and him from clay.”This is the first act of disobedience in creation. And look at what drove it — not doubt, not confusion, but kibir. Arrogance.The Prophet ﷺ defined arrogance as two things: looking down upon others, and rejecting the truth. Iblis did both in a single sentence. He rejected Allah's command. And he declared himself superior to Adam.Here is the profound irony: Iblis had no hand in his own creation. Did he choose to be made from fire? Did Adam choose clay? This was all Allah's doing. Yet Iblis took credit for what Allah created and used it to look down on what Allah created. That is kibir in its purest form.And Allah's response? “Exit. You are from among the small ones.”Kibir shares its root with kabir — greatness, bigness. Iblis wanted to be seen as great. And because of that, Allah made him small. This is the divine law that the Prophet ﷺ articulated: whoever humbles himself, Allah raises. Whoever seeks greatness through arrogance, Allah diminishes.We stopped here tonight. Tomorrow insha'Allah — why kibir happens, how Shaitan uses it, and how we defend ourselves against his tricks.Following along with the series? Consider a paid subscription to receive a free digital copy of the Surah Al-A'raf Study Guide and Workbook — your companion through this Ramadan journey.

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comAlhamdulillah — we made it through the first day. Thirty-eight degrees, and we're still here.A reminder before we begin: Ramadan is a marathon, not a sprint. The temptation on night one is to go all out — packed masjid, high energy, maximum worship. But the goal is to still be standing strong in the last ten nights. Start with intention, build with cons…

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comWhere do you find strength when you're overwhelmed?In this week's Tafseer Thursday, we dive into Surah Al-Muzammil — and the answer Allah gave the Prophet ﷺ when he was facing the hardest task of his life.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.The mission was heav…

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comRamadan Mubarak.Every Ramadan, our community at Qaswa gathers to study one surah in depth — weaving tafseer into our nightly prayers. We've journeyed through Al-Baqarah, Ali Imran, An-Nisa, Al-Ma'idah, and Al-An'am. This year, we enter Surah Al-A'raf: 206 ayat, one of the longer Makki surahs, and a surah that carries a message every generation needs to hear.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.If you're following along, the Surah Al-A'raf Study Guide and Workbook is your companion through this series — structured notes, key points, and reflection questions for each thematic section, designed to help you move from listening to living the lessons. Physical copies are available at the tarawih hall and Qaswa House. And if you're reading this on Substack, consider a paid subscription to receive a free digital copy of the workbook — your support also helps keep this tafseer series going.The Surahs Come in PairsOne of the beautiful structural features of the Quran is that the early surahs mirror and complement each other.Al-Baqarah purifies the heart — iman and taqwa. Ali Imran extends that inward transformation outward — Islam and submission. An-Nisa moves from the individual to the community, beginning with the most vulnerable: orphans and women. Al-Ma'idah scales further outward still — to national and international relations.Then Al-An'am, a Makki surah, brings us back to basics. Back to aqidah. It makes the case for Islam through reason — the logical argument of Prophet Ibrahim, who observed that a god who appears and disappears cannot be God.Surah Al-A'raf continues that argument — but shifts the angle. Where Al-An'am appealed to logic, Al-A'raf appeals to history. What happened to the nations before us? What became of the peoples who refused to listen?Makki vs Madani: What We've Been Getting WrongHere is something worth sitting with: roughly 70% of the Quran is Makki. Only 30% is Madani.The Madani surahs contain our laws — fasting, zakat, hajj, rulings on marriage and wealth and dress. Important, yes. But the bulk of Allah's revelation is Makki, and the Makki surahs are concerned above all with akhlaq — character, ethics, the way we treat one another.The Prophet ﷺ was asked repeatedly: who is the best person? His answers: the one with the most beautiful character. The one who is most useful to others.Yet over 1400 years, we have narrowed our definition of a good Muslim to ritual: how many rakaat, how many khatms, how long the fast, how correct the recitation. We've let the 30% overshadow the 70%. We've mistaken the branches for the roots.Surah Al-A'raf will have something to say about this — particularly in the story of Prophet Adam and his expulsion from Jannah, where we will see what Allah identifies as the most important quality of a believer.

al-Muzzammil 5 - 9Assalamualaikum,It is Tuesday, that means it is time for Tajweed Tuesday. Last week we embarked our journey into Surah al-Muzzammil and read ayat 1 - 4.This week, insha Allah, we will read ayat 5 - 9. If you are listening to this episode as a podcast, I highly recommend that you watch the video as there are some concepts that are easier to understand by seeing.All right, without further ado, let's get started. Remember, we are aiming for smoothness. Start slow as slow is smooth, and smooth is fast.I'd like to also take this opportunity to wish all subscribers of Grounded, Ramadan Mubarak. It is really apt that we are studying this powerful surah as we enter the month of the Quran. The month where we spend our nights praying extra and reading more Quran — just like the surah suggests.May Allah allow us to reach Ramadan and bless us with a fruitful Ramadan where we fast in a way that develops taqwa and spend our nights with the Quran. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comWhy Belief Must Come Before Practice: Introduction to Imam Al-Ghazali's 40 PrinciplesUnderstanding the foundations of Islamic knowledge requires more than memorizing rulings or performing rituals. It demands a systematic approach to learning that begins with certainty in belief before moving to practice. This article explores the framework laid out in Imam Al-Ghazali's The 40 Principles of Our Religion, examining why aqidah (creed) forms the essential foundation upon which all other religious knowledge is built.The Three Dimensions of Islamic PracticeThe Islamic tradition recognises three fundamental dimensions of religious life: Islam, Iman, and Ihsan. This framework, derived from Hadith Jibreel (known as Umm al-Sunnah), provides the organisational structure for understanding our religion.Islam: The Science of PracticeIslam encompasses the ritualistic and practical aspects of religion, which later developed into the science of fiqh (jurisprudence). While four major schools of Islamic law are widely recognised today, the historical reality reveals far greater diversity. Scholars document more than 80 madhabs during the early period of Islamic intellectual development.The survival of a legal school depends not on the Imam's knowledge alone, but on the continuity of transmission. Consider the madhab of Imam Al-Layth ibn Sa'd: despite Imam Al-Shafi'i's assertion that he was “afqahu min Malik” (more knowledgeable in fiqh than Imam Malik), his school did not survive because his students failed to continue the work.The Importance of Unbroken TransmissionContemporary practitioners receive their understanding of Islamic law through an unbroken chain of transmission (isnad) extending back to the founding Imams. For Shafi'i scholars, this means a documented chain of teachers and students from the present day all the way to Imam Al-Shafi'i himself.This chain preserves not just the rulings, but the contextual understanding and technical terminology. Without this living transmission, legal texts become increasingly difficult to interpret accurately. Imam Al-Shafi'i's magnum opus, Al-Umm, illustrates this challenge. Despite its importance, this foundational text is rarely taught in traditional Islamic circles today because the specific terminological framework has not been preserved in the same way as later works.Legal terminology evolves across generations. Early scholars often used cautious language when discussing prohibitions, preferring phrases like “I dislike this” rather than definitively declaring something haram. This reflected both their taqwa (God-consciousness) and their reluctance to claim authority over matters of divine law. In communities with high levels of religious commitment, such subtle expressions were sufficient to guide behavior.As communities changed, scholars adapted their pedagogical approach. The terminology became more explicit and categorical, even as the underlying rulings often became more accommodating. Imam Al-Nawawi's strict position on Fatiha recitation—invalidating prayer for mispronouncing even a single letter—was later moderated by scholars like Imam Al-Haythami, who recognised that people from certain linguistic backgrounds might be physically unable to produce specific Arabic phonemes.This adaptation reflects not inconsistency, but the dynamic nature of fiqh as a living discipline that must address the reality of Muslim communities. A contemporary example: visiting a remote fishing village in Malaysia, one encounters Imams who are part-time dive masters or boat captains, leading congregations where the recitation quality varies significantly. The fiqh tradition accommodates this reality while maintaining standards appropriate to each context.Iman: The Science of BeliefIman addresses matters of belief, formalized into the science of Aqidah. Within this domain, several schools of thought emerged:Athari (textual): This approach relies primarily on scriptural authority. The Quran commands belief, therefore one believes. This circular reasoning functions effectively in majority-Muslim contexts where baseline assumptions about God's existence and the Quran's authority are shared cultural knowledge.Ash'ari and Maturidi: These schools, founded by Imam Abu Hassan Al-Ash'ari and Imam Mansur Al-Maturidi respectively, integrate revelation with rational argumentation. This synthesis became necessary as Muslims encountered diverse philosophical traditions and needed to defend their beliefs through reasoned discourse.Ihsan: The Science of Spiritual ExcellenceIhsan developed into the science of tasawuf (Islamic spirituality), which also encompasses multiple approaches:The Salaf approach emphasizes wara' (scrupulousness) and zuhud (asceticism). Note that “Salaf” refers to a historical period—the first three centuries of Islamic history—rather than the modern movement called “Salafism,” which emerged several centuries later.Imam Al-Ghazali championed tazkiyah (purification of the soul), focusing on removing spiritual diseases from the heart and cultivating praiseworthy character traits.The Falsafah (philosophical) school, represented most prominently by Ibn Arabi, engaged with metaphysical questions and influenced Islamic mystical thought, particularly in Ottoman territories.This study focuses primarily on the tazkiyah tradition, as it addresses the practical work of spiritual development most directly applicable to contemporary Muslims.

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comAssalamualaikum warahmatullahi wabarakatuh.Welcome back to Tafsir Thursday. We're in a new year, a new term, and that means new surahs to explore together.But this term is different. Instead of diving into one surah, we'll be studying two: Surah Al-Muzzammil and Surah Al-Muddathir. Why two? Three reasons: first, they're both relatively short. Second, their meanings are closely linked together. And third, in terms of chronology, these surahs were revealed back-to-back. They were among the earliest revelations to the Prophet ﷺ.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.The Context: Before we dive into Surah Al-Muzzammil, we need to understand when and why it was revealed.From a very young age, the Prophet ﷺ hated the evil practices in his community. He saw people worshipping idols, the rich abusing the poor, the powerful oppressing the weak. Women had no rights—treated as property, sold and traded. Children had no rights whatsoever. Daughters were buried alive.He didn't like it. But he couldn't find a solution.From age 35 onwards, he started doing spiritual seclusion. He would leave Mecca for days at a time, walk five or six kilometers outside the city, climb up a mountain, and settle in Cave Hira. There, he would worship Allah, make dua, and contemplate in the tradition of Prophet Ibrahim .Until one night when he was 40 years old, during the month of Ramadan, he was visited by a creature he didn't recognize. It wasn't a human being. The Prophet later described this creature as huge—so massive that wherever he looked (up, down, left, right), he could only see this being. It had wings that engulfed the entire horizon.The Prophet ﷺ was terrified.This creature—the angel Jibreel—told him: ‘Read.' The Prophet said, ‘I don't read.' The angel then hugged him so tightly he almost couldn't breathe, then released him. Again: ‘Read.' This happened three times. Then the angel recited the first five verses of Surah Al-Alaq, marking the beginning of revelation.The Prophet didn't know what had just happened. Had he gone crazy? Was he hallucinating? Was he possessed by jinn?He rushed home trembling, shivering, terrified, and met his wife Khadija. He said to her: ‘Zammiluni'—cover me with a blanket, cloak me. And she did.As the Prophet calmed down, Khadija asked what happened. He told her about the encounter in the cave. And she reassured him: ‘Allah will never abandon you, for you have the most beautiful akhlaq, the noblest of character.'They went to meet Khadija's uncle, Waraqah ibn Nawfal, a very learned man. Waraqah said: ‘You were visited by the very angels that came to Prophet Musa, Dawud, Isa, and all the previous prophets and messengers. That means you are a prophet, a messenger.'Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

al-Muzzammil 1 - 4Welcome back to Tajweed Tuesday. As we begin a new term and a new year, we're moving on to study fresh surahs. This term, we'll explore two powerful chapters: al-Muzzammil and al-Muddaththir. Though relatively short, both contain profound meaning and hold special significance—they were revealed very early in Islamic history, sent down back to back.Each Tuesday, we'll follow our usual approach: reading the ayat of the week and exploring its tajweed rules. Remember to practice consistently and aim for fluency. As always, slow is smooth, and smooth is fast. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

Beginning a New Text with Imam al-GhazaliAlhamdulillah, this session marks the beginning of a new text in our weekly Ratib & Reminders gathering. For those based in Perth, you're warmly invited to join us live at Qaswa House every Thursday from 7:00–9:00 p.m. The gathering is open to everyone — men and women, young and old.After returning to Perth, it was a joy to be back at Ratib and to see the continuity of the program while I was away. We recently completed Arba‘ina Shamil fi Insanil Kamil, the 40 hadith on the perfection of Rasulullah ﷺ, and many were able to join the khatam we did live from Madinah. With that chapter completed, we now move into a new phase of study.The most common request I receive is to study the works of Imam al-Ghazali. While his magnum opus Ihya' ‘Ulum al-Din is one of the greatest works in Islamic scholarship, it is also vast — effectively forty books in one. For this reason, rather than beginning something we may struggle to complete, we've chosen a shorter, more focused text that reflects Ghazali's core project.Over the next two sessions we'll introduce this new book and begin exploring its themes. After that, we'll pause for Ramadan, as Ratib will be replaced by nightly taraweeh at Moresby Street Hall, Kensington, where we'll be reading and briefly reflecting on Surah al-A‘raf. After Ramadan, inshaAllah, we'll return to the text and continue the journey.Imam al-Ghazali had a unique way of teaching. He often wrote large, comprehensive works, then summarised them into medium-length texts, and finally into concise versions meant to be memorised. His belief was that knowledge only truly becomes yours when it is internalised — when you live with it, not merely read it. This approach shapes the book we'll be studying together.The text we've chosen is Al-Arba‘in fi Usul al-Din (The 40 Principles of the Religion). Interestingly, it did not begin as a standalone book. It was originally written as an appendix to Jawahir al-Qur'an (The Jewels of the Qur'an). After guiding readers on how to approach and understand the Qur'an, Imam al-Ghazali addressed the next essential question: How do we live the Qur'an? These forty principles were his answer. Recognising their importance, he permitted the work to be published independently.For many, especially those who went through traditional Islamic schooling in places like Malaysia, the content of this book will feel familiar. Much of classical Islamic education has been shaped, directly or indirectly, by Imam al-Ghazali's framework.To understand his project, we stepped back and looked at the foundation of Islamic scholarship itself — Hadith Jibril, often called Umm al-Sunnah. This hadith presents the religion through three inseparable dimensions: Islam, Iman, and Ihsan.Islam refers to the outward actions of the religion — prayer, fasting, zakat, and hajj — which later became formalised as the science of fiqh. Iman addresses belief, engaging the intellect before settling in the heart, and developed into the science of ‘aqidah. Ihsan focuses on spiritual refinement: worshipping Allah as though you see Him, and knowing that He sees you even when you do not.Over time, each of these dimensions developed its own sciences and terminology. These terms did not exist in the Prophet's time, but they were created to preserve clarity and make learning accessible. Tasawwuf, when understood correctly, belongs firmly within this tradition — addressing the heart and soul, not as a replacement for fiqh or ‘aqidah, but as their completion.Imam al-Ghazali lived during a period of deep fragmentation in the Muslim world — politically, intellectually, and spiritually. His life's work was to bring these dimensions back together, showing that a sound religious life cannot survive on law alone, belief alone, or spirituality alone. Each needs the others.It was during a profound personal crisis, after reaching the peak of his academic career, that Ghazali withdrew from public life for years of spiritual seclusion. From this period emerged Ihya' ‘Ulum al-Din, the first work to systematically unite belief, practice, and spiritual purification into a single guide for living Islam.Al-Arba‘in fi Usul al-Din is the distilled essence of that project. It is organised into forty principles: foundations of belief, guidance on practice, dangers on the path, and the means of salvation. This is the text we'll be walking through together, slowly and practically, inshaAllah.This session served as an introduction to both Imam al-Ghazali and the book we'll be studying. We'll continue next week, before pausing for Ramadan, and then resume the journey together. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

Alhamdulillah, my heart is full.I recently had the honour of serving once again as translator for Habib Kadhim as-Saqqaf — a blessing I never take for granted.In 2022, Allah granted me the opportunity to welcome him to Perth for the very first time, and to serve as his translator during that visit. It remains a very precious moment in my life and one I am always grateful for.And now, on his third visit, I was able to receive him at Qaswa House in full action — with over 200 members of our Qommunity present: students, parents, and families all gathered to benefit from his wisdom, character, and prophetic gentleness.I am deeply thankful to Habib Kadhim for honouring us with his presence, and grateful to the team who made this trip possible — especially those who worked quietly and unseen in the background to make everything run smoothly.To be able to serve a scholar of his stature is a gift I cannot repay.To share that blessing with our Qaswa family makes it even more meaningful.May Allah accept from all, keep us close to the people of knowledge, and allow us to honour them always. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

We've entered a new term, and that means a new Surah! This term, we begin our journey with Surah al-Fath, a powerful chapter that opens with Divine reassurance and promise.In this episode, we recite and break down the first three āyāt, focusing on key Tajwīd principles such as:* Nun Mushaddadah: Learn how inna is read with two harakāt of nasalisation (ghunnah) – not rushed, but softly and smoothly from the nasal passage.* Makharij (Points of Articulation): Understand the correct way to pronounce letters like ḥā (from the middle throat) in fataḥnā and the ghayn in li-yaghfira (from the upper throat).* Idghām and Iẓhār rules: Identify when merging is complete (like min dhambika into mim dhambika) and when letters are clearly separated.* Mad Aṣlī (natural elongation): Spot the small alif or wāw that indicates a simple two-beat stretch.Practical Tip:

Alhamdulillah, I was given the honour of delivering the Friday Khutbah at the Australia Open Pencak Silat International Championship 2024. It was the first time for Australia to host an international silat tournament.When the organiser approached me asking if I can deliver the khutbah at the tournament, my heart skipped a beat. For those of you who know me, will know my love for martial arts.Here's some snippets from the khutbah. May Allah reward the organisers for their hard work. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Dear Qommunity,In the 7th year of Prophethood, the Muslim community was pushed to the brink of starvation. The Quraysh had imposed a ruthless boycott—no trade, no marriages, no contact. The Muslims were isolated in a valley outside Makkah, slowly starving.At night, the cries of hungry children pierced the desert silence. These cries broke through the pride of some Quraysh leaders. One of them, Zuhair ibn Abi Umayyah, though not a Muslim, stood before the Quraysh and asked:“Are we going to eat while Banu Hashim is starving?”That plea cracked the boycott. It saved lives.And today, we ask ourselves the same question:“Are we going to comfortably eat in our homes and cafés while our brothers and sisters in Gaza are starving?”Over 500 tonnes of food have been left to expire—deliberately blocked by a cruel regime that fears bread more than bombs.So what can we do?Australia has been one of the strongest backers of this genocide. But after the massive march in Sydney—where hundreds of thousands of ordinary people took to the streets—we saw a shift in our government's stance. Pressure works. Your voice matters.So let's show up.Let's be the voice that breaks the boycott. Let's be the people who, like Zuhair, refuse to stay silent in the face of starvation and oppression.Join us tomorrow at 12:00 p.m. in Forrest Place, Perth.Bring your family. Bring your friends. Bring your voice.Rain or shine, we march.Because they are still starving. And we are still human. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Lessons from the SeerahWhen we look at the sīrah, in the seventh year of Prophethood, the challenges facing the Muslims were unbearable.At first, the Quraysh mocked and insulted. But when insults failed, by the fifth year they turned to violence—abusing, torturing, even killing some of the early Muslims. When that too didn't stop the daʿwah, they escalated further: a total boycott against the Muslims and Banū Hāshim, the Prophet's own tribe.No one was allowed to buy from them, sell to them, marry them, or even speak to them. Forced into the valley of Abū Ṭālib, the Muslims suffered starvation. At night, the Quraysh could hear the cries of hungry children echoing from the valley. It became so unbearable that some of the Quraysh nobles themselves—polytheists, not Muslims—like Muṭʿim ibn ʿAdī and Zuhayr ibn Abī Umayyah, stood up and said: This is not right. These are our people, even if we differ in religion.One day Zuhayr stood with his back to the Kaʿbah, facing the leaders of Quraysh. He declared: Our brothers and sisters are starving in the valley because of us. I will not sit down until this boycott is broken. And not long after, the boycott was lifted.A Parallel to TodayBrothers and sisters—this was 1,400 years ago. Today, history repeats itself. Our brothers and sisters in Gaza are starving—not because of food shortage, but because food is blocked, burned, or left to rot. Just last month, 500 tonnes of food were discarded because of the blockade.If Quraysh—who did not believe in lā ilāha illā Allāh—could act out of nothing more than blood ties, then what excuse do we have, we who claim faith? We say faith is thicker than blood—so why aren't we doing more?Acting Within Our MeansYes, our anger is real. But we are Muslims—we act with discipline, bound by the Sharīʿah. That means we work within the legal framework of the country we live in. We don't take matters into our own hands violently. Instead, we use the means available to us—and al-ḥamdu lillāh, here in Australia, there are means.And we've seen this before in our history. When Jerusalem fell to the Crusaders in 1099, the Khalīfah in Baghdad was doing nothing. It was a single qāḍī, Abū Saʿd al-Ḥarawī, who mobilised the people. After Jumuʿah prayer, he gave speeches, organised protests, and led the masses to demand action from the Khalīfah. Week after week, protest after protest, until the Khalīfah was forced to act.Power of ProtestThat's how politics works. Leaders move when people move.We saw this not long ago in Sydney—hundreds of thousands marched across the Harbour Bridge. And within a week, the Australian government shifted its diplomatic stance. Suddenly, they were talking about recognising Palestine. Suddenly, they were criticising Israel—something unimaginable just months before. Why? Not because the Prime Minister had a dream, but because the people marched.Call to Action – Perth RallySo brothers and sisters, this Sunday, we have the chance to stand up and be counted. Yes, the weather forecast says it will rain. But what is rain? Just water. Al-ḥamdu lillāh, Allah created our skin waterproof.Our brothers and sisters are rained upon with bombs and bullets. We will only be rained upon with water. So bring an umbrella, bring a jacket—and bring your friends. Convince those who've never attended a rally before. Come shoulder to shoulder with your fellow Australians, Muslim and non-Muslim alike, demanding justice for Palestine.On SalahuddīnEvery time a calamity strikes Palestine, people ask: Where is our Ṣalāḥuddīn?But Ṣalāḥuddīn did not appear in a vacuum. He didn't descend from the sky with angels. He was the product of decades of groundwork. It started with people like Abū Saʿd al-Ḥarawī, who mobilised the grassroots. Then came Imām al-Ghazālī, who strengthened the ummah spiritually. Then Nūruddīn Zengī, who prepared the armies. All three passed away before Palestine was liberated. Ṣalāḥuddīn simply completed the work.So the real question is not Where is Ṣalāḥuddīn? but What are we doing to build a Ṣalāḥuddīn for our time?AccountabilityOn Yawm al-Qiyāmah, Allah will not ask us whether we liberated Palestine—that's beyond our means. But He will ask: What did you do with what you could?And even before the Day of Judgment, our children and grandchildren will ask us: You were alive during the genocide. What did you do? Will we say, I was busy on social media?The Quraysh only heard the cries of hungry children. We see those cries broadcast live to our phones. If that doesn't move us, what will?Hope, Not DespairYes, the ummah is weak. Yes, we feel surrounded. But Allah reminds us: Do you think you will enter Jannah without being tested like those before you, until even the Messenger and those with him cried out: When will the help of Allah come? Verily, the help of Allah is near.We are a people of hope, not despair. Even today we see results: countries shifting, governments changing tone, and even the most Islamophobic nations being forced to recognise Palestine.ClosingSo I end with the same question that Zuhayr once asked the Quraysh: Are we eating our food while our brothers and sisters are starving?May Allah allow us to attend the rally in huge numbers this Sunday. May it be peaceful, impactful, and successful. May Allah open the hearts of our fellow Australians, and may He grant victory and liberation to our brothers and sisters in Palestine. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Assalamu ʿalaykum wa raḥmatullāhi wa barakātuh.Welcome back to BeQuranic. In this session, we're looking at our ayat of the week — verses 9 and 10 of Surah al-Ḥujurāt. Today's focus is Tajweed: we'll read the verses together, highlight key rules, and talk about how to practise them for fluency.The Ayat of the WeekThese are slightly longer verses, especially ayah 9, so it's helpful to break them down in sections. We'll read them slowly, paying attention to the points of stop and continuation.﴿وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (٩) إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (١٠)﴾Tajweed BreakdownLet's go through the main rules you'll encounter:* Ikhfā': in وَإِن طَآئِفَةً, notice the nūn sākinah before ṭā. That requires ikhfā', a nasal sound.* Madd wājib muttaṣil: in طَآئِفَةً and تَفِيءَ. The alif followed by a hamzah in the same word requires elongation of 4–5 counts.* Madd jā'iz munfaṣil: in إِلَىٰ أَمْرِ اللَّهِ. The madd occurs at the end of one word, and the hamzah starts the next word.* Qalqalah: in تَقْتَتِلُوا . Qalqalah produces a bouncing echo sound.* Ikhfā' of tanwīn: in إِخْوَةٌ فَأَصْلِحُوا, the tanwīn meets fā, so apply nasalisation.* Lafẓ al-Jalālah: in وَاتَّقُوا اللَّهَ, the lām of Allāh is pronounced heavy (tafkhīm) after a fatḥah or ḍammah.* Madd ‘āriḍ li-sukūn: in تُرْحَمُونَ, if you stop there, you can elongate 2, 4, or 6 counts.Practice Tips* Don't force yourself to read the whole ayah at once. Break it into smaller phrases.* Smooth out stumbles by repeating short sections until they flow naturally. For example:* Start with wa-in → then wa-in ṭā'ifa → then wa-in ṭā'ifatāni.* Once each piece is smooth, join them together.* The aim is fluency with clarity. Tajweed is not about speed; it's about balance, precision, and beauty.Closing ReminderThese two ayat emphasise unity and reconciliation among believers. Practising them with Tajweed adds not just technical accuracy but also depth in reflecting on their meaning.Take your time this week to master them. May Allah grant us fluency in His words and hearts that live by them.We'll continue on Tafseer Thursday, where we dive into the practical lessons from these verses. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Full transcript (AI generated)Alhamdulillah, we praise Allah for allowing us to gather on this beautiful—if a little chilly—morning. Alhamdulillah for this amazing weather.It was lovely to see the president of the Islamic society in red and white today. To our Indonesian brothers and sisters: Selamat Hari Kemerdekaan—Happy Independence Day. Eighty years since independence—may Allah keep your nation in peace and strength.If anyone needs proof that Islam was not spread by the sword, just look at our region. You don't find armies forcing Islam upon the people there. Rather, traders—many from Hadramawt in Yemen—came to the Indonesian archipelago. The Indonesians were impressed by their honesty and akhlaq. The sultans and rulers accepted Islam, and as was common then, when a king accepted a faith, much of his people followed.Some argue, “But what about the Indian subcontinent—Pakistan and India—didn't Islam spread there by northern armies?” Even there, the heart of Islam's spread was da‘wah and reason, not compulsion.Look at Syria and Egypt. Egypt was opened by ‘Amr ibn al-‘Ās in the time of ‘Umar ibn al-Khaṭṭāb. Syria and Damascus were opened by Khālid ibn al-Walīd. Muslims ruled those lands, yet it took 500 years before Syria became majority Muslim, and around 300 years for Egypt. If Islam were spread by force, everyone would have “converted” within decades. History shows otherwise.Consider also the monastery of St Catherine in Sinai. It predates Islam, and they proudly claim to hold a letter from the Prophet ﷺ guaranteeing the safety of Christians in Egypt. Whether or not you accept the document, the point stands: Islam lived alongside other faiths. In greater Bilād al-Shām—what we call the Levant—multiple religions have long flourished.A stable nation is a great blessing from Allah. One of the early scholars said: I make du‘ā' for our rulers, that Allah rectifies their affairs. When asked, “Why not just make du‘ā' for yourself?” he replied, “If I pray for myself, only I benefit. If I pray for the ruler, everyone benefits.” Even if a ruler is flawed, there is no harm in asking Allah to guide them and make them just—because a just leader benefits all.When we talk about nation-states, let's be honest: many borders are colonial lines. What separates Malaysia and Indonesia? We are one people in so many ways. We speak closely related languages. Historically, the region has been called by many names: the Malay world, the archipelago, even Jāwī—so scholars from our lands were known in the Arab world as “al-Jāwī,” whether they were Javanese, Malay, Bugis, Makassarese, or others. The difference between Malaysia and Indonesia today largely traces to the Dutch and the British.So how do we relate to nation-states? Two extremes exist. One says, “There is no nation—only the Ummah—restore the Khilāfah now.” The other says, “I will die for this colonial line.” The truth, as our scholars remind us, is the balanced middle path. We are one Ummah of Muhammad ﷺ, and we also live in nation-states. Attempts to tear down states overnight have, in recent history, brought much harm. We live within reality while never forgetting the greater reality: every Muslim we meet is our brother or sister in faith, and that bond is sacred.The Prophet ﷺ himself showed us how to balance love of homeland. He loved Makkah—his birthplace, the land of his ancestors, home of the Ka‘bah built by Ibrāhīm and Ismā‘īl. He left only because it became unsafe—he was forced out. On his way out he turned back and said, “O Makkah, had my people not expelled me, I would never have left you.” But when he migrated to Madīnah, he loved it too, and made du‘ā': “O Allah, make us love Madīnah as we love Makkah, or even more,” and, “O Allah, bless Madīnah twice what You blessed Makkah.”He became part of Madīnah's community—integrating Muhājirīn and Anṣār, building a strong society—while his heart still loved Makkah. That's balance.Many of us here were born elsewhere—Malaysia, Indonesia, Lebanon, and beyond—and migrated to Australia. Love your country of origin; that's natural and from the sunnah of fitrah. But also accept the reality: we live here now by choice. So contribute here. Build here. Strengthen community here. Loving Australia doesn't mean hating your country of origin, and loving your homeland doesn't mean ignoring the reality and responsibilities of this country that has given us so much. Ask: How can I make this country, this society, this community better?I often say: loving the country you live in—serving it—is following the sunnah, because that's what the Prophet ﷺ did in Madīnah. Wherever a Muslim goes, they make the place better. In Malay we say: a good seed grows wherever it lands—even on a mountain. That's the believer: wherever we go, we leave goodness.Today I want to focus on Sūrat al-Ḥujurāt—a chapter I call the community's Standard Operating Procedure. It was revealed in late Madīnan years—around year 9 AH—barely over a year before the Prophet's passing. Year 9 is known as ‘Ām al-Wufūd—the Year of Delegations—with tribes pouring into Madīnah to pledge allegiance: sometimes politically, sometimes religiously.Look at the numbers to feel the context. In Makkah, after 13 years of da‘wah, roughly 80-plus men migrated with the Prophet ﷺ. Within two years in Madīnah, that number grew to around 300. At Uḥud, around 700 fought; by al-Khandaq, 3,000. At the Fath (Conquest) of Makkah in year 8, 10,000. By the Prophet's Ḥajj in year 10, more than 120,000. Exponential growth. What fueled it? One key event was the Treaty of al-Ḥudaybiyyah in year 6: a period of peace. In times of war, growth was modest; in times of peace, da‘wah flourished. Islam spreads best with safety, honesty, and service—not with the sword.Now to al-Ḥujurāt itself—“the Chambers”—named after the simple living quarters of the Prophet ﷺ. Despite becoming the most influential man in Arabia, his home was about 5m x 5m. Think of an IKEA showcase room—that's roughly the size. Before Khaybar, the Sahābah often tied stones to their stomachs from hunger. After Khaybar, prosperity came to the community, but the Prophet's personal lifestyle didn't change. When his household's income increased, he didn't buy a bigger house or a fancier camel. He increased in infaq—in giving. Some of his wives understandably asked for more comfort. Allah revealed that the Prophet's family are held to a higher standard, choosing Allah and the Ākhirah over worldly luxury. (Brothers, don't take this as ammunition against your wives—we are not prophets, and our families are not the Mothers of the Believers. Balance is key. The Prophet also taught that the best charity is what you spend on your family.)The sūrah begins: “O you who believe, do not put yourselves before Allah and His Messenger.” Our feelings and preferences take a back seat when the command of Allah and His Messenger is clear. But clarity matters—this is why the Ummah has tafāsīr and scholarship. In the time of ‘Alī and Mu‘āwiyah, the Khawārij claimed, “Back to Qur'ān and Sunnah!” ‘Alī brought the muṣḥaf and said, “Let the Qur'ān speak.” They said, “It can't.” Exactly—we need scholars; the Qur'ān is interpreted and applied through qualified understanding.Next, adab with the Prophet ﷺ: “Do not raise your voices above the voice of the Prophet…” The context: in the Year of Delegations, Abū Bakr and ‘Umar were assigning officials to receive tribes. Their discussion became loud—near the Prophet ﷺ. Allah revealed the warning that raising voices in his presence could nullify deeds. From then, they barely spoke above a whisper before him. One Companion with a naturally loud voice stopped attending the masjid out of fear. The Prophet ﷺ noticed his absence (as was his habit after ṣalāh) and reassured him.How is this relevant now? When you visit al-Rawḍah in Madīnah, remember your adab—don't push, don't argue. And more broadly: respect the Sunnah and ḥadīth. Don't weaponise ḥadīth to defeat one another. Imām Mālik would bathe, dress well, and apply perfume before narrating ḥadīth—because these are the words of the Prophet ﷺ. His mother told him when he was a child: “Learn your teacher's manners before his knowledge.” Many giants of our tradition were raised by remarkable mothers—may Allah increase the piety of our families.Now, the central ayah for our time—49:6:If a fāsiq brings you news, verify (fatabayyanū), lest you harm people out of ignorance and become regretful.Another qirā'ah reads fatathabbātū—establish the truth carefully. Both meanings are needed: verify the facts(tathabbūt) and clarify the context (tabayyun). Something can be factually true but contextually misunderstood. This ayah was revealed when a zakat-collector panicked at the stern-looking welcome of a Bedouin tribe, returned to Madīnah, and reported refusal to pay. War was nearly launched—until the matter was checked and clarified. It was simply a misreading of their manner.Brothers and sisters, we live in an age of instant forwarding. “Shared as received” does not absolve us. Better not to share than to spread harm. The Prophet ﷺ said it's enough falsehood for a person to relay everything they hear. We will be accountable for what we circulate.Next, Allah addresses conflict: “If two groups of believers fight, make peace between them.” Note: believers—disagreement and even fights can sadly occur in this world. Our job is to be peacemakers—afshū al-salām—not arsonists who inflame tensions.Then Allah forbids mockery, belittling nicknames, and demeaning jokes. A one-off joke may pass; repeated “teasing” cuts the heart. Joke with people, not at them. Give good nicknames—like the Prophet ﷺ did with Abū Hurayrah, “father of kittens,” because he loved cats.Finally, the universal ayah—49:13:“O mankind, We created you from male and female, and made you into peoples and tribes so that you may know one another…”Islam doesn't merely tolerate difference—it celebrates it. Li-ta‘ārafū—so you can truly know one another. Our diversity is a strength, not a weakness.A small story from campus days: we used to hold ifṭār at the Hacker Café. When policy changes demanded payment for bookings, the Malays among us—known for adab and non-confrontation—were ready to accept and move on. Our Arab brothers said, “No, this is our right; let's advocate.” Alhamdulillah, by different strengths working together, we kept the space. Sometimes a firm voice is needed; sometimes a calming voice. We need each other.Even our food is multicultural. Malaysians and Indonesians love sambal, but chilli isn't native to us—it came via Iberian traders after their colonisation of the Americas. They found it too spicy and passed it along; we said, “Bismillah—this is amazing!” Now, a meal without sambal hardly feels complete. That's multiculturalism on a plate.The Anṣār and Muhājirīn had different temperaments. The Prophet ﷺ praised the Anṣārī women for their confidence in asking questions—something Makkan women initially found difficult. Different strengths, one Ummah. Be like the beethat seeks flowers, not the fly that looks for wounds.Even our differences in madhāhib and approaches are strengths. Teaching ‘aqīdah to children benefits from the clarity and simplicity associated with “Salafī” pedagogy; engaging philosophers and other faiths may require the tools preserved in Ash‘arī and Māturīdī kalām. In fiqh, our differences are a mercy. I came from a Shāfi‘ī background where Jumu‘ah requires forty settled men. Early on here, I looked out and counted twenty-eight—then remembered I hadn't checked visa statuses! Alhamdulillah for Ḥanafī fiqh, where a much smaller number suffices. Our differences, handled with adab, make life easier, not harder. The line is only crossed when difference turns to violence or takfīr over minor issues.Thank you for spending your precious, cold winter morning with me. We ask Allah to accept this from us.We make du‘ā' that Allah blesses Indonesia with peace, prosperity, and barakah for her people; that He blesses the entire Ummah; that He blesses Australia and guides its leaders to make wise decisions for the public good—not just for narrow economic interests of some quarter.We ask Allah to protect our brothers and sisters in Palestine, especially Gaza. O Allah, they are hungry—feed them. They are surrounded from every direction—but all directions belong to You. Protect them. Grant the martyrs the highest Jannah. Reunite parents and children separated by rubble, and reunite us with them in Jannah. Do not let our hearts turn away from them when the world turns its back. Use us as means for their aid and liberation. Guide us, employ us in Your service, and accept from us, O Most Merciful.Āmīn. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comAssalamualaikum warahmatullahi wabarakatuh, and welcome back to BeQuranic.It's Thursday, and that means it's Tafseer Thursday—where we go beyond recitation and Tajweed, and dive into the practical reflections that help us live the Qur'an every day.This week, we're looking at Ayat 6 to 8 of Surah al-Ḥujurāt. But before we jump into them, let's do a quick…

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comWe're going to dive into the meanings of the ayat we've been reciting this week, and explore the practical lessons we can take home and apply in our daily lives—so we can be more Qur'anic in how we live.Today, insha'Allah, we'll be looking at Ayat 3 to 5 from Surah al-Hujurat.Surah al-Hujurat is a Madani surah—revealed in Madinah, and in fact, revealed …

Tajweed Tuesday — Surah al-Hujurat, Ayat 3–5Assalamu ʿalaikum warahmatullahi wabarakatuh,Welcome back to BeQuranic. Apologies for the delayed post. I know today is Wednesday, but here you go, Tajweed Tuesday.This week, we're continuing our journey through Surah al-Hujurat, looking at Ayat 3 to 5. Let's begin with the recitation of these verses, followed by a breakdown of the key Tajweed rules.1. Ayah 3 – Pronunciation & Tajweed Focusإِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ* إِنَّ – Wajib al-Ghunnah (with shaddah on the noon, held for 2 counts).* الَّذِينَ – Madd asli on “الَّذِي” (basic elongation).* يَغُضُّونَ – Note the ضاد, a thick letter produced by pressing the side of the tongue to the upper molars. Be careful not to turn it into a heavy د or make it a tip-of-the-tongue sound.* أَصْوَاتَهُمْ – Ṣād is a heavy letter (tafkhīm). Remember, heaviness comes from the back of the tongue lifting, not from the lips. Don't incorrectly say Aw-swaatah; say it clearly: Aswāta.* رَسُولِ اللَّهِ – Here, the Lafdh al-Jalālah (the word “Allah”) is read lightly because it is preceded by a kasrah.* أُولَٰئِكَ – This is madd wajib muttasil — when a hamzah follows a madd letter in the same word. Stretch it for fourcounts.* قُلُوبَهُمْ – Madd asli on “قُلُو”.* مَّغْفِرَةٌ – Idgham mithlayn sagheer (two meem coming together).* وَأَجْرٌ – Qalqalah on the ج and Idgham bighunnah for the Tanween + و.* عَظِيمٌ – Madd ‘āriḍ lis-sukūn at the end of the ayah if you stop.2. Ayah 4 – Clarity in Recitationإِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ* مِن وَرَاءِ – Idgham bighunnah because min + wāw.* وَرَاءِ – Madd wajib muttasil – again, 4 counts due to the wave sign.* أَكْثَرُهُمْ – Watch your ك here – don't make it too heavy.* يَعْقِلُونَ – Qaaf is a heavy letter. Lift the back of your tongue slightly to maintain correct tafkhīm.3. Ayah 5 – Clear Articulation & Disciplineوَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَّهُمْ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ* أَنَّهُمْ – Wajib al-ghunnah on the shaddah.* صَبَرُوا – Be sure the ṣād is heavy — lift the back of your tongue.* تَخْرُجَ – Also has a خ, which is a heavy letter. Emphasise that thickness.* إِلَيْهِمْ – Clear idh-har (no merging here).* لَكَانَ – Madd asli* خَيْرًا لَّهُمْ – Idgham bila ghunnah on tanween + lām. No ghunnah, just merger of sounds of ر and ل.* وَاللَّهُ – Here the Lafdh al-Jalālah is heavy because it's preceded by a fatḥah.* غَفُورٌ رَّحِيمٌ – No ghunnah idgham on the shaddah in r-rahīm.

Don't Give Up: Hope in Bleak TimesBismillah.The past few weeks have been incredibly difficult for the Ummah — especially for our brothers and sisters in Gaza.And it's not just these few weeks. It's been 23 months. Almost two years of relentless destruction. Every time we think we've seen the worst, we're proven wrong. Every time we think we've hit rock bottom, Israel and the powers that support her prove that evil has no limit.We are now witnessing full-blown famine. Starvation. Infants with nothing between their skin and bones. And on top of that — we hear of America burning 500 tonnes of food rather than allowing it to reach Palestine.At times like this, it's tempting to throw in the towel. To say:“We've done everything we can.”“We've shouted, we've protested, we've boycotted, we've flooded social media.”And yet, the powers that be… remain.But when that sense of despair starts creeping in, we must pause. We must take a step back and remember:We are looking through the lens of our short lives.We live 60, 70 years — maybe 50 as adults — and from that narrow perspective, it feels like there's no hope. But history tells a different story. When we zoom out, we see a sunnah of Allah unfold:Evil never wins in the end.No matter how powerful. Fir'aun claimed he was God Most High — Allah destroyed him. Yet many lived and died under his tyranny and may have thought:“Where is Allah's help?”“Where is our du‘a?”Allah addresses this feeling directly in the Qur'an — in the verse I opened with. He speaks of previous nations, believers who were so shaken by hardship that even their Prophets asked, “When will the help of Allah come?”And Allah replies:“Indeed, the help of Allah is near.”But near from whose perspective? Not always ours.That's why in Surah Ibrahim, Allah reminds us:“Do not think that Allah is unaware of the actions of the oppressors. He is merely delaying them for a Day when eyes will stare in horror.”We are people of hope. We do not despair when times get tough. And in this brief khutbah, I want to share three points in history to remind us: we carry the torch of hope.1. The Trench in the Cold of MedinaYear 5 after Hijrah.The Battle of the Trench.After the losses at Uhud, Quraysh saw an opportunity to wipe out Islam. They gathered the largest army Arabia had ever seen: 10,000 strong. They were backed by Banu Ghatafan from the north, and allied with Jews from Khaybar, including Banu Qurayzah from within Medina.Rasulullah ﷺ had only 3,000 companions to defend the city. It was winter. The Sahaba were hungry, cold, and exhausted. Salman al-Farisi suggested digging a trench — a Persian military tactic. And they did. Day and night. Starving, shivering, digging non-stop.Then they hit a boulder they couldn't break. They called the Prophet ﷺ. He struck it once — a spark flew.“Allahu Akbar!” he cried.A second strike — another spark.“Allahu Akbar!”Third strike — the boulder shattered.“Allahu Akbar!”The companions asked: What was the takbir about?Rasulullah ﷺ said:* With the first spark, I saw Persia falling to the Muslims.* With the second, Rome.* With the third, Yemen.In the darkest moment, he gave them light. He gave them vision.He didn't just say “Have hope.”He gave them reasons to hope.And history proved him right. Islam triumphed. Not through numbers, but through divine help — a storm that forced the enemy to retreat. A month-long siege broken without a single full-scale battle.2. The Fall of Baghdad (1258 CE)Hulagu Khan — grandson of Genghis Khan — invaded Baghdad.Within days, 800,000 were slaughtered.Libraries burned. Books tossed into the Tigris until the river ran black with ink.Muslim writers thought it was the end of time.Non-Muslim historians wrote:“This is the day Islam died.”But Islam didn't die.Baghdad fell, but Cairo rose. So did Damascus. The Delhi Sultanate grew. And from these ashes, the Ottomans would eventually rise.Even Hulagu's cousin, Berke Khan, accepted Islam.Within a generation, the very dynasty that destroyed Baghdad became a Muslim dynasty.And amidst all of this — scholars kept working.* Imam al-Nawawi, who focused on preserving and teaching knowledge.* Ibn Taymiyyah, the scholar-warrior.* Ibn Ata'illah, who focused on tazkiyah and purifying hearts.* Al-‘Izz ibn ‘Abd al-Salam, who spoke truth to power and engaged with the rulers .Despite the devastation, they didn't stop. They carried on.3. The Fall of Apartheid (1994)From 1948 — the same year Israel was created — South Africa began enforcing apartheid. For decades, the people resisted: boycotts, protests, global pressure.In 1994, apartheid fell.The same Nelson Mandela who was once branded a terrorist by the West was now hailed as a hero — by the very same powers that had supported the apartheid regime.Let that sink in.The same powers that supported apartheid in South Africa are the ones supporting apartheid in Palestine today.And just like before — they can be defeated.Social Media: Double-Edged SwordToday, we have a powerful tool: social media. It's helped shift global opinion. It's brought awareness.But it's also draining us.We doomscroll.We see starvation, death, suffering — again and again.Two things happen:* We either fall into despair…* Or we become numb.We start thinking this is normal.So yes — use social media, but set a limit. 15 minutes. Half an hour. Post, share, amplify — and then get back to work. Real work.Know Your Role, Play Your PartNot all resistance looks the same.Imam al-Nawawi didn't fight with swords. He wrote books that still strengthen the Ummah today.Ibn Taymiyyah led at the frontlines.Ibn Ata'illah focused on hearts.Al-‘Izz ibn ‘Abd al-Salam engaged with the rulers.Some of us are better behind the scenes. Some are activists, some are scholars, some are thinkers, some are organisers. Some are better on the mic, others behind a pen.Don't judge someone's contribution just because it's not the same as yours. We need all hands on deck.“Allah will not ask you about what you couldn't do — but He will ask what you did with what you could.”May Allah give victory to the oppressed.May He feed the hungry, clothe the exposed, and strengthen the weak.May He unite our ranks and guide our efforts.May He grant us clarity, discipline, and sincere hearts in service of this Ummah. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comWelcome back to BeQuranic. This term, we're diving into Surah al-Hujurat, a short but powerful surah that speaks directly to the heart of what it means to live as a Muslim — not just with belief, but with adab (proper conduct).Last term we explored Surah al-Waqi‘ah, where we reflected on the categories of people in the Hereafter. Now, we're bringing the…

Surah al-Ḥujurāt Begins!السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُWe've kicked off Term 3 of the BeQuranic journey, and this term we'll be diving into Surah al-Ḥujurāt — a short but deeply powerful surah, full of lessons on adab, respect, and community.This week, we're beginning slowly and deliberately with just the first two ayāt. Why? Because each line is loaded with both tajwīd gems and practical life reminders — so we want to sit with them, reflect, and read with clarity.Tajwīd Highlights This WeekWe started by revising two key etiquette phrases that open every recitation:* Al-Isti‘ādhah: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ* Basmalah: بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِFrom there, we explored several tajwīd rules in-depth:* Madd Jā'iz Munfaṣil: Appears in phrases like “يَا أَيُّهَا”, requiring a 4-beat stretch.* Lafdh al-Jalālah (اللَّه): Read heavy if preceded by a fatḥah or ḍammah, light if preceded by a kasrah.* Ghunna with Shaddah: Don't cut the ghunna short in phrases like “إِنَّ اللَّهَ” — stretch it with intent.* Idh-hār with ḥalqī letters: Recognising throat letters (ع، ح، غ، خ، ه، ء) helps avoid nasalisation where it doesn't belong.* Rules of Rā': When to read it heavy vs. light depending on the vowel before it.We also worked through tricky sections like:يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِوَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍYour Assignment This WeekWith only two ayāt, the focus is on smoothness and mastery.Slow is smooth. Smooth is fast.Break the verses down into parts, repeat them until you hit fluency, and pay attention to where you stumble. Work on those sections. Aim to iron out the kinks.Even if you stutter — don't be discouraged. The Prophet ﷺ said the one who struggles with Qur'an gets double the reward. But don't settle. Keep refining.See You ThursdayOn Tafsīr Thursday, we'll explore the meanings of these two opening ayāt: how they set the tone for respectful interaction with Allah and His Messenger ﷺ — and with one another.Until then — rehearse, reflect, and get ready.وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Assalamualaikum,We've reached the final portion of Surah al-Wāqiʿah, and it's been a beautiful journey. Each week, we recited, studied Tajwīd, and reflected practically on what these ayāt mean for our lives.Tajwīd Highlights* Madd Munfasil vs Muttasil:If the wave sign (madd) is in two words, it's munfasil → read 4 harakat.If it's in one word, it's muttasil → read 4 harakat.I keep it simple: when you see the wave, go 4 — unless there's a shaddah or sukun, then it's 6.* Heavy Letters like ص (Ṣād):You lift the back of your tongue, not your lips.Don't shape it like “soo” — it's not lip work, it's tongue elevation.* Light Letter vs. Heavy:Try saying س (Seen) and ص (Ṣād) back-to-back.The makhraj is similar, but ṣād is heavier because of that tongue lift.* Letter ض (Ḍād) – tricky but unique.It's not made with the tip — it's the sides of the tongue touching the molars.Push right or left, or both sides if you can.There's also a bit of stretch — not like dhal, not a heavy “d”, but truly ḍād.* Idghām Without Ghunnah:Example: Fasalāmun laka — tanwīn meets lām → merge it without nasal sound.No humming here.Tafsīr: Ayah 88 to 96Previously, we looked at how Allah divided humanity into three groups on the Day of Judgement:* As-Sābiqūn al-Muqarrabūn – the foremost in goodness, those drawn near to Allah.* Ashābul-Yamīn – the people of the right, honoured and saved.* Ashābush-Shimāl – the people of the left, those who face punishment.We saw the signs in nature: fire, water, creation. The Qur'an kept asking us to reflect. These were not abstract reminders — they were close and real. The question remains: where do we stand?The Qur'an and the StarsEarlier in this passage, Allah took a unique oath:فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِThen I swear by the positions of the stars –وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌAnd indeed, it is a great oath, if you only knew.Allah is linking the stars to the Qur'an. Why?Like the stars, the Qur'an from afar can look like a beautiful mess — dazzling, but hard to make sense of.But if you study the stars, you find direction. They guide travellers at sea and in the desert. Likewise, if you study the Qur'an, it becomes your compass. You begin to see the inner structure, the ring composition, the coherence.We need to dig deeper. The Qur'an is not for the lazy. It calls us to think, reflect, and remember.What Are You Waiting For?Allah ends the Surah by asking us:أَفَبِهَـٰذَا ٱلْحَدِيثِ أَنتُم مُّدْهِنُونَIs it this statement (Qur'an) that you take lightly?And then reminds us of the moment of death:فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ . تَرْجِعُونَهَا إِن كُنتُمْ صَـٰدِقِينَThen why, if you are not to be recompensed, do you not return the soul – if you are truthful?This is the challenge. If we truly had power, we could stop death. But we can't.We now reach the final ayat of Surah al-Wāqiʿah, and once again, Allah brings our attention to the three categories of people.1. The MuqarrabūnFor the ones nearest to Allah, they receive:فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍThen [for him is] rest and bounty and a garden of pleasure.These are people who go above the bare minimum. They chase virtue — extra prayers, fasting, charity — and draw close to Allah through constant remembrance and Qur'an.2. Ashābul-Yamīnفَسَلَامٌ لَّكَ مِنْ أَصْحَابِ الْيَمِينِ“Peace for you” — from the people of the right.They fulfilled their obligations. They weren't perfect, but they remained faithful and upright.3. The Deniers and the Misguidedوَأَمَّا إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَBut if he is from those who denied and were astray…They receive the opposite: punishment with scalding water and burning fire.Note how both traits are mentioned: denial and misguidance. It's not just about not knowing — it's rejecting after knowing.According to Imām al-Ghazālī, before a person is truly culpable for disbelief, five conditions must be met:* The message reaches them.* It is explained reasonably.* Doubts are clarified.* Time is given.* They still choose to reject.Yaqīn — The Stages of CertaintyAllah ends the Surah by declaring:إِنَّهُۥ لَحَقُّ ٱلْيَقِينِThis is the certainty of truth — ḥaqq al-yaqīn.The Qur'an speaks of three levels of yaqīn (certainty):* ʿIlm al-yaqīn — certainty through knowledge (e.g. seeing smoke and knowing there's fire)* ʿAyn al-yaqīn — certainty through seeing (you see the fire itself)* Ḥaqq al-yaqīn — certainty through experience (you touch the fire — and you're burned)We're meant to reach yaqīn through study and reflection, not wait for divine intervention or signs in the sky. That's why Allah constantly invites us to think.Dhikr ChallengeTry to say “ِسُبْحَانَ اللهِ وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِيْم (SubḥānAllāh wa bihamdihi SubḥānAllāhi L-Azim)” 100 times in the morning.Make it a daily habit.فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِSo glorify the name of your Lord, the Most GreaA Final Du‘āاللَّهُمَّ ٱجْعَلْنَا مِنَ ٱلْمُقَرَّبِينَ، وَمِنْ أَصْحَابِ ٱلْيَمِينِ، وَنَجِّنَا مِنَ ٱلضَّالِّينَO Allah, make us from those drawn near, from the people of the right, and protect us from being among the misguided.Next Week: Surah al-ḤujurātNext week, we begin a new series — Surah al-Ḥujurāt. It's a short surah, but packed with guidance on adab, community ethics, and dealing with others.See you then, in shā' Allāh. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comReflections beneath the stars.I'm writing this fresh after recording beneath a night sky filled with stars, away from the city lights, where the beauty of Allah's creation overwhelms the heart and opens the soul.In this week's Tafsir Thursday, we explore one of the most awe-inspiring passages in Surah al-Wāqi‘ah: Allah swearing by the constellations of …

Assalamualaikum warahmatullahi wabarakatuh!We're almost at the end of Surah al-Wāqiʿah and Term 2 of 2025. Apologies for missing last week's episode—I got caught up with work. But alhamdulillah, we're back to wrap up the surah over the next two weeks, inshaAllah.

Assalamu alaikum warahmatullahi wabarakatuh.Rasulullah ﷺ began looking for a new base for Islam because of the intense persecution Muslims faced in Makkah. In the 10th year of prophethood, his uncle Abu Talib — the leader of Banu Hashim, the Prophet's tribe — passed away. At that time, Makkah had no judicial system: your safety depended entirely on your tribal protection. As long as your tribe protected you, no one would harm you because your tribe could avenge any harm done.When Abu Talib passed away, leadership of Banu Hashim went to Abu Lahab, who refused to protect the Prophet ﷺ. With no protection, the Prophet's life was in danger. He went to Ta'if, hoping for refuge, but the people of Ta'if rejected him. He returned to Makkah with nowhere to turn, rejected by the people on earth.So, in the 11th year of prophethood, he adopted a new strategy: during Hajj, he would go to Mina, where tribes from all over Arabia camped in tents for three or four nights. He approached them one by one, seeking a tribe that would accept Islam and provide protection.First, he approached Banu Kindah — a once-powerful tribe that had lost its influence. The Prophet saw an opportunity for Kindah to regain prominence through Islam. Kindah, however, saw it only as a political opportunity: they told the Prophet they'd support him if leadership would pass to them after his death. The Prophet ﷺ refused, saying power belongs to Allah, who grants it to whomever He wills.He then approached Banu Shaiban ibn Tha'labah. Sayyidina Abu Bakr described them as the most virtuous and intelligent tribe in Arabia. The Prophet invited them to Islam and to become a new base for Muslims. But Banu Shaiban were bound by treaties with Rome and Persia, which they feared breaking if they supported the Prophet. They asked him to give them more time. The Prophet left, having been rejected again.On his way out, he met six men — not from a large or powerful tribe, but from the Khazraj. When the Prophet asked, “Who are you?” they replied, “We are Khazraj.” The Prophet ﷺ confirmed, “Khazraj living among the Jews?” They answered yes. Unlike the powerful tribes, these six men listened attentively to the Prophet's message. They didn't accept Islam immediately but were intrigued, promising to meet him the following year.They returned to Yathrib (Medina's old name) and shared the Prophet's message with their families. The next year, 12 people from Yathrib came to pledge allegiance to the Prophet ﷺ and accepted Islam. They asked the Prophet to send a teacher, and he sent Sayyidina Mus'ab ibn Umair, who led the first da'wah mission in Yathrib.The following year, in the 13th year of prophethood, 75 people from Yathrib came to pledge allegiance to the Prophet ﷺ — most from Khazraj, some from Aus. During the pledge, someone among them said: “How can we live safely in Medina while our Prophet remains oppressed in Makkah?” They invited the Prophet ﷺ to migrate. And the rest, as we say, is history: the Prophet ﷺ began encouraging companions to migrate, and eventually, Allah granted him permission to migrate himself.My dear brothers, this story teaches us powerful lessons:First, never underestimate small numbers. When building community strength, it's logical to seek powerful allies — and we should. But never forget the power of quality over quantity. The Prophet approached the mighty Kindah and wise Shaiban but didn't dismiss the small group of six sincere Khazraj. As we build our community, don't neglect people who may not seem influential today but are sincere seekers of truth.Second, community building requires cohesive teamwork across all segments of society. During the hijrah, the Prophet ﷺ worked with:* Sayyidina Abu Bakr, representing the elders.* Youth like Abdullah ibn Abu Bakr, who delivered food.* Sayyidatuna Asma bint Abu Bakr, a young woman who gathered intelligence.* Sayyidina Ali, a young man who risked his life sleeping in the Prophet's bed.* Abdullah ibn Urayqid, a skilled non-Muslim guide who honored his trust with the Prophet.The hijrah shows that everyone — elders, youth, men, women, Muslims, and even trustworthy non-Muslims — can contribute meaningfully to a cause. We cannot afford divisions: elders must not hoard power, and youth should not sit on the sidelines criticising. Both must collaborate.Third, when the Prophet ﷺ reached Medina, the first thing he built wasn't his own house — it was a masjid. After the masjid, he demarcated an area for a market. These two pillars — spiritual strength and economic strength — must go hand in hand.Our masajid should be open, welcoming, and function as community hubs. They should host worship, education, and community activities. But we must also build our economic strength: as a minority community, politicians won't listen to us because of our numbers, so we need economic power. This requires pooling our diverse talents — from money to skills — to establish projects that empower our community.In summary, here are the three key lessons from the hijrah:* Never underestimate the potential of small, sincere groups — success doesn't rely solely on numbers.* Build cohesive communities by involving people of all backgrounds, ages, genders, and talents.* Prioritise both spiritual and economic strength; they are inseparable for a thriving community.أقول قولي هذا وأستغفر الله لي ولكم. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Assalamu alaikum warahmatullahi wabarakatuh.Welcome back to BeQuranic. Today is Tuesday, and that means it's time for Tajweed Tuesdays.This week, we'll be reading our Ayat of the Week — Surah al-Waqi‘ah, verses 75 to 82 — and then we'll dissect some of the tajweed rules inside these verses.We're coming close to the end of Surah al-Waqi‘ah, and that also means the end of this term, inshaAllah. So let's really focus and try to master the tajweed in these final ayat.Let's get reading… Remember, the aim is not just to memorise the rules, but to read fluently with correct tajweed. Start slowly, break down each ayah, apply the rule, and repeat until your reading is smooth and confident.Jazakum Allahu khayran for tuning in to Tajweed Tuesdays.See you on Thursday, inshaAllah, for our Tafsir session. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comWelcome back to BeQuranic — where we don't just read the Qur'an, we try to live it.Today is Tafsir Thursday, and we're catching up on the second half of Surah al-Waqi‘ah — from verse 58 to 74. These verses shift from describing people of the Hereafter to presenting a powerful series of reminders from nature.The tone changes. Now Allah is asking us — ref…

Welcome back to BeQuranic!Today is Tajweed Tuesday, and that means it's time to dive into the recitation and rules of the Qur'an — not in a complicated, academic way, but in a practical way that helps us all recite with confidence, clarity, and fluency.This week's Ayat of the Week comes from Surah al-Waqi‘ah, verses 68 to 74. It's a shorter passage than usual, which means we can take our time and really focus on perfecting our Tajweed.Practice Tips* First, slow down and get your articulation correct.* Then repeat until you're smooth and fluent.* Read with intention, not just mechanically. This is Qur'an — the speech of Allah. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comThis week on Tafseer Thursday, we explored a powerful and sobering section of Surah al-Waqi‘ah — verses 41 to 56 — where Allah describes the fate of Ashab al-Shimal, the people of the left. These are the individuals who will receive their records in their left hands on the Day of Judgment — a sign of loss, disgrace, and eternal regret.Allah asks with a …

Welcome back to Road to Hajj — where we explore the rituals of Hajj, their meanings, and the mysteries behind them.Tonight, though, we're going to take a step back from the rituals themselves. Instead, we're diving into an incredible historical moment — one that didn't just shape the Hajj… it changed the course of Islamic history forever.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.This moment happened on the last night of Hajj, 1,447 years ago.It was the spark that led to the Hijrah — the Prophet's migration to Madinah. And as we know, the Hijrah wasn't just a journey; it was the turning point. So important, in fact, that the Companions later decided to mark it as year one in the Islamic calendar.To really appreciate what happened that night, we need to rewind the story a bit — back two years before the Hijrah.Rewinding to the Nights of MinaAs you may know, during Hajj, the pilgrims spend the 11th, 12th, and 13th nights of Dhul-Hijjah in Mina. Even today, that practice continues.But let's go back to the 11th year of Prophethood, a couple of years before Islam had a home in Madinah.Every year during Hajj, tribes from across Arabia would travel to Mecca. And every year, the Prophet ﷺ would walk among them, calling people to Islam.But that year, something was different.The Prophet wasn't just doing da'wah — he was also searching for a tribe that would adopt and protect him. Why? Because just a year earlier, in the 10th year of Prophethood, the Prophet ﷺ had lost his greatest worldly protector — his uncle Abu Talib.Abu Talib, the chief of Banu Hashim, had shielded the Prophet from the worst of Quraysh's violence. While others like Bilal, Sumayyah, and Abdullah ibn Mas'ud were tortured — often brutally — the Prophet was relatively protected due to Abu Talib's status.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.But when Abu Talib passed away, his successor was Abu Lahab — a man who refused to support or protect Rasulullah ﷺ.With no protection left in Mecca, the Prophet ﷺ went to Ta'if, hoping its people might offer refuge. But they rejected him and humiliated him.Eventually, he returned to Mecca under the protection of Mut'im ibn ‘Adi, a nobleman from another tribe. It was only temporary — the Prophet knew he couldn't count on Mut'im forever.So he started reaching out to other tribes.He approached Banu Kindah, a once-powerful tribe. They were interested… but they wanted power. They asked, “If we support you, will we be rulers after you?” The Prophet ﷺ replied, “That's not for me to promise — that is for Allah to decide.”Their intentions weren't sincere, so he moved on.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.A Small Encounter with Big ConsequencesAnd then — walking through Mina — the Prophet ﷺ noticed a small group: just six young men.He asked them, “Who are you?”They replied, “We are the Khazraj.”The Prophet asked, “The same Khazraj who live near the Jews in Yathrib?”They said, “Yes, we are from Yathrib.”That caught the Prophet's attention.You see, the people of Yathrib had lived alongside the Jews for generations. They were familiar with the concept of prophethood, scripture, and divine revelation. And, at that time, Yathrib was suffering from ongoing tribal conflictbetween two Arab tribes — the Aus and the Khazraj. Many of their elders had been killed. The city was fractured, desperate for unity.The Prophet ﷺ spoke to them about Islam — with the same sincerity and passion he had shown the big tribes.And something clicked.They didn't pledge allegiance that year, but they said:“Let us return to our people and speak to them. If it's good, we'll come back to you next year.”Year 12 of Prophethood: Bay‘at al-‘Aqabah (1)The next year, 12 people came back — most from Khazraj, some from Aus. They met the Prophet at night during the days of Mina and pledged allegiance.This was the first Bay‘at al-‘Aqabah — named after the valley near Jamrat al-‘Aqabah, where the meeting took place. Today, that area has changed, but back then it was where the Hajj tents stood.This first pledge was spiritual — they promised:* Not to associate partners with Allah* Not to steal or commit zina* Not to kill* To obey the Prophet in goodnessAfter that, they requested the Prophet ﷺ to send someone back with them to teach them Islam.The Prophet chose Mus‘ab ibn ‘Umayr — a young, eloquent, wise man from Mecca. Mus‘ab went to Yathrib and taught, preached, built the foundation for what was to come.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Year 13: Bay‘at al-‘Aqabah (2)A year later, they came again — this time, with 75 people.It was the 13th of Dhul-Hijjah, 13 years after revelation began.They came by night, secretly, when all the other pilgrims were asleep. This time, they didn't just want to learn Islam. They invited the Prophet ﷺ to migrate to their city, to Yathrib.They said:“It is unfair for us to be living in peace while our Prophet is being persecuted. Join us. Let us protect you.”The Prophet ﷺ said:“If I migrate to you, this pledge must not be just religious. It must also be political. You must defend me like you defend your own families.”One of them asked:“When Islam succeeds, will you leave us and return to Mecca?”The Prophet ﷺ replied:“Your blood is my blood. Your destruction is my destruction. We are one.”And one by one, all 75 pledged their allegiance. Then they all heard a loud scream from the middle of the desert.Rasulullah ﷺ said:“That scream you just heard — that was the scream of Iblis. He is furious that Islam has found a way out of Mecca.”The Road OpensFrom that point, the Prophet ﷺ began advising Muslims to migrate, one group at a time. Quietly, Muslims left Mecca and made their way to Yathrib.Eventually, the Prophet ﷺ himself made hijrah. He left Mecca a few months later, in Rabi‘ al-Awwal, and arrived in Yathrib — soon to be renamed al-Madinah al-Munawwarah.This moment changed everything.Islam went from being an oppressed minority to a rising force of justice — spreading across Arabia, and soon, to much of the world.That night — the 13th of Dhul-Hijjah, 1,447 years ago — in the small valley of Mina, the road to hijrah began.It wasn't part of the Hajj rituals —But it was written into the destiny of this Ummah.That's all for tonight's episode of Road to Hajj.Thanks for reading BeQuranic! This post is public so feel free to share it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Assalamu alaikum wa rahmatullahi wa barakatuh!Welcome back to BeQuranic. Today is Tuesday, which means it's time for Tajweed Tuesday!We'll start by reading our ayat of the week, then we'll break them down together and go through some of the Tajweed rules hidden within. This week, we're looking at Ayahs 57 to 67 from Surah al-Waqi‘ah.Let's begin with isti‘aadhah:أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِNow let's dive into the Tajweed breakdown:نَحْنُ خَلَقْنَاكُمْNotice the qalqalah on the letter qāf in khalaqnā. That bouncing sound is key. Don't read it flat—bounce it slightly: khalaqā, not khalak.خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَThe mīm sākin in khalaqnākum is followed by a fā, which is not from the gunnah letters (mīm or bā). So this is iẓhār shafawī—read it clearly without nasalisation.أَفَرَأَيْتُمْ مَا تُمْنُونَIn tum, the mīm is followed by a mīm—so this is idghām mithlayn (or mutamāthilayn), meaning a full merge with gunnah (nasal sound). Stretch it for two counts.In tumnoon, the mīm is followed by a nūn. Since nūn is not one of the special mīm rules (mīm or bā), you treat this as iẓhār shafawī again—read it cleanly.أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَTake care with the double hamzah in a'antum. Don't rush it. Open your mouth clearly: a-a.And again, when reading heavy letters like khā and ṣād, open your jaw. Don't round your lips. It's khā, not khō. The heaviness comes from the back of the tongue, not the lips.أَفَرَأَيْتُمْ مَا تَحْرُثُونَWe see the same rules here. The mīm sākin in tum is followed by a non-gunnah letter, so it's iẓhār again.Also, look out for any madd letters with a wave (~) on top—that means a long madd of four counts.لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًاIn nashā'u, the madd sign indicates a long madd of four counts.وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىIf you ever see a hamzah followed by an alif, wāw, or yā', that's called madd badal. For example:* آمَنَا (āmanā): hamzah + alif* إِيمَانًا (īmān): hamzah + yā'* الْأُولَى (ūlā): hamzah + wāwEven though these technically aren't madd ṭabī‘ī, in the riwāyah of Ḥafṣ (which most of the world follows), we read them with two counts—just like madd ṭabī‘ī.وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىPay attention to:* The mīm mushaddadah in ʿalimtumunna. That shaddah means wājib al-ghunnah—a strong nasalisation for two counts.That's a quick overview of the Tajweed gems from this week's ayat. Now that we've broken them down, I want you to go back and recite them again—slowly and deliberately.Break long ayahs into smaller parts. Master each part, smoothen it out, then combine. Take your time. If you make a mistake, pause, go back, fix it—then move forward with confidence.Let's read it again together, slowly and carefully. Then you can practise on your own.نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَأَفَرَأَيْتُمْ مَا تُمْنُونَأَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَنَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَعَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَوَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَأَفَرَأَيْتُمْ مَا تَحْرُثُونَأَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَلَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَإِنَّا لَمُغْرَمُونَبَلْ نَحْنُ مَحْرُومُونَṢadaqallāhul ‘Aẓīm.For Qaswa students:I know we had Eid break over the weekend and missed Madrasah on Saturday, but our Qur'an journey doesn't pause. We don't take breaks from learning the words of Allah.So make sure to practise these ayat, smoothen your recitation, and get ready for Tafsir Thursday—and of course, Madrasah on Saturday. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Welcome back to Road to Hajj—a short, practical overview of the Hajj journey. This series isn't about deep fiqh or academic detail. It's about following the footsteps of the Hujjaj and reflecting on the wisdom behind each ritual.Today is the 12th of Dhul Hijjah, and we're continuing our reflections on the Jamarāt—the symbolic stoning of Shayṭān.Picking the PebblesLet's start with a practical question: Where do you get the pebbles?They can come from anywhere. Many Hujjaj pick them from Muzdalifah simply because it's convenient—there are plenty of pebbles there. Today, many Hajj packages even provide pre-packed bags of stones.But what size should the pebbles be?Should they be large enough to ‘hit Shayṭān hard'? No.The Prophet ﷺ taught us to choose pebbles the size of a chickpea—not too big, not too small. He warned against ghuluw, extremism in religion.“Nations before you were destroyed because of extremism.”(Sunan an-Nasā'ī)This small choice—of picking a modest-sized pebble—teaches us something profound:Islam is the middle path.Avoiding ExtremesWe don't go to extremes in rituals, nor do we abandon them completely.There are traditions that are hyper-ritualistic—rules upon rules on how to wash, eat, pray. And there are others that are hyper-spiritual—saying rituals don't matter, only love does.But Islam?Islam values both.We pray—but not in a way that hardens the heart.We fast—but it's meant to soften us, make us more generous.We do rituals—but they should lead to character.This balance is seen in the Prophet's ﷺ response during Hajj.When companions told him they had done certain rites out of order, he said:“No harm. Just complete what's left.”No stress. No harshness. Just sincerity.The Pebble as a MirrorThe pebble isn't just a stone—it's a mirror.What kind of Muslim are you becoming through these rituals?Do your prayers make you more patient?Does fasting make you more empathetic?Does Qur'an soften your heart or just sharpen your tongue?The Prophet ﷺ once said:“A Muslim sleeps with a full stomach while his neighbour goes hungry? He is not truly a believer.”That's the balance we need—rituals with meaning, not just mechanical motions.Unfortunately, today we often see the opposite.People who pray, fast, and go to ‘Umrah regularly—but have no hesitation to slander, to accuse, or to divide the community over minor ritual details.Even during Ramadan and Eid, we argue about moonsighting, declaring others deviant.We forget: The hands in prayer matter less than the state of the heart.The Prophet's ExampleWhen companions went to Sayyidah ‘Ā'ishah (رضي الله عنها) asking about the Prophet's worship, they were amazed. Some said, “We must go even further.” One said, “I'll pray all night.” Another said, “I'll fast every day.” Another said, “I'll never marry.”When the Prophet ﷺ heard this, he was displeased. He said:“I am the most God-conscious of you. Yet I pray, and I sleep. I fast, and I break my fast. I marry. Whoever turns away from my Sunnah is not of me.”The lesson?Balance.Closing ReflectionsEven our scholars during the Ottoman era noted:The early generations weren't obsessed with ritual details like the exact level of water for wudu'. They were more concerned about purifying the heart—removing envy, arrogance, love of the world.So what does the chickpea-sized pebble teach us?Don't go to extremes.Don't neglect the heart.Let the ritual transform you.May Allah guide us to the middle path.May He purify our hearts as we perform these beautiful rituals.And may this Hajj make us better people—not just better worshippers. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Welcome back to Road to Hajj, a simple overview of the Hajj rituals and a light reflection on the meanings behind them. This isn't meant to be a comprehensive fiqh guide — just an easy companion for those wanting to connect deeper with the journey.Today is the 11th of Dhul Hijjah. The hujjaj are now spending most of the night — if not all of it — back in Mina, the city of tents. It's sunnah to stay the whole night, but wajib to remain for at least half of it.Now Mina isn't a place of intense rituals. There's no specific dhikr or du‘a you're required to do. The main challenge here, honestly, is managing basic needs — especially toilets. You've got limited facilities and a massive number of people.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.But what should we be doing in Mina?Allah tells us in the Qur'an:فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا ٱللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا“When you have completed your rites, remember Allah as you used to remember your forefathers — or with even greater remembrance.” [Surah al-Baqarah, 2:200]The Arabs in Jahiliyyah used to sit around their tents in Mina talking about how great their ancestors were — telling tales of glory and lineage. Allah says: that's not the point. Don't just talk about the greatness of those who came before. Remember Allah instead.We see this same thing today in our Ummah. “Oh, we had amazing scholars in the past… Muslim scientists… Al-Khawarizmi, Ibn Sina, so on…” That's wonderful — but what are we doing now?So while in Mina, do dhikr. Be in remembrance. Don't just glorify the past — contribute to the present.From the 11th, 12th, and optionally the 13th of Dhul Hijjah, the hujjaj will be doing the stoning at the Jamarat. On the 10th, they only stoned the largest one — Jamrat al-‘Aqabah. But on the 11th and 12th, they now go to all three: the small, middle, and large pillars.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.What's the story behind this?It goes back to Prophet Ibrahim عليه السلام.On the 10th of Dhul Hijjah, when he was on his way to fulfil the dream and sacrifice his son Ismail, Shaytan tried to intervene. At three different points, Shaytan appeared to him, whispering doubts:“You've done enough. You've sacrificed so much. You built the Kaaba. You passed all your tests. Why are you doing this? Why would Allah ask this of you?”At each of those three points, Ibrahim picked up seven small stones, threw them in the direction of Shaytan and said:Allahu Akbar. Allahu Akbar.And he moved on.Three times — three locations. That's why we have three Jamarat.This wasn't just symbolic. There's a deeper lesson here:When Shaytan comes to you with doubt, with temptation — don't just pray. Move.Ibrahim didn't stay in place. He changed location. He physically moved away from the source of temptation.And we are taught the same thing in our tradition. If you find yourself in a place that leads you to sin, change your place. Remove yourself from toxic environments, from harmful friends, from dangerous routines.The Prophet ﷺ said:المرءُ على دِينِ خَليلِهِ، فليَنظُرْ أحدُكم مَن يُخالِلُ“A person is upon the religion of his close companion, so be mindful who you befriend.” [Tirmidhi]Even in spiritual matters — like nightmares — the Prophet ﷺ told us: if you wake up terrified, don't just make du‘a. Turn to your left, blow lightly three times, and change your sleeping position. Don't stay in the same spot.Again — you're taught to move.So this action of stoning the Jamarat teaches us two powerful lessons:* Shaytan won't stop after the first try.He'll come back, again and again, with new angles and new whispers.* If you persist in dhikr and take real action, he'll eventually stop.The whispering of that particular sin will fade — as long as you remain steadfast.Be aware of your surroundings. Be conscious of your mental state. If you know you fall into sin when you're alone, change that habit. Call a friend. Go to the masjid. Be around better people. You're not expected to win against Shaytan on sheer willpower alone. He's had millennia of practice.Ibrahim taught us that — when Shaytan whispers, you say Allahu Akbar, and then… you move.May Allah protect us from the whispers of Shaytan, and guide us to environments and companions that bring us closer to Him.Ameen.Thanks for reading BeQuranic! This post is public so feel free to share it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Welcome back to Road to Hajj.This isn't a comprehensive Hajj guide — just a simple, day-by-day overview of what the hujjaj do, with some reflections on its deeper meaning.Today is the 10th of Dhul-Hijjah — Yawm an-Nahr — the Day of Sacrifice. This is the peak of the Hajj journey.To understand this day, we look at the story of Prophet Ibrahim عليه السلام, starting from the 8th of Dhul-Hijjah, Yawm at-Tarwiyah — the day of pondering. That's when he began to reflect deeply on a troubling dream: that he was slaughtering his son.By the 9th, Yawm ‘Arafah, the meaning became clear to him. He shared the dream with his son, Prophet Ismail عليه السلام, asking what he thought.And Ismail replied:يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ“O my dear father, do as you're commanded. You'll find me, inshaAllah, from among the patient.” [Surah as-Saffat, 37:102]So now we arrive at the 10th — the day they went out to fulfil the dream. But Prophet Ismail asked: let's do this further away from home, in Mina. He didn't want his mother, Hajar, to hear any cries or pain.So they walked together — about five kilometres — from Makkah to Mina.And when the moment came… when Ibrahim was ready to place his son's head on the rock, when both father and son surrendered completely to Allah — Allah called out:قَدْ صَدَّقْتَ الرُّؤْيَا“You have fulfilled the vision.” [Surah as-Saffat, 37:105]Allah stopped the sacrifice. He didn't require it. He never did.Because Islam isn't a religion that demands suffering to please God.Prophet Ibrahim lived in a time when it was common across cultures and religions to sacrifice lives to appease the gods. Blood offerings were the norm. But this — this was something different.Allah was teaching a lesson — not just to Ibrahim, but to all of humanity.He doesn't want your pain. He wants your heart.Even though Ibrahim was willing to go through with it — and Ismail was ready to be sacrificed — Allah intervened. He replaced the son with a ram.And Allah says in the Qur'an:لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ“It is neither their meat nor their blood that reaches Allah, but what reaches Him is your taqwa.” [Surah al-Hajj, 22:37]That's what Allah wants — your sincerity, your consciousness of Him. Not the meat. Not the blood. Not the spectacle.So what does this teach us?Islam isn't about suffering. It's not a religion that glorifies pain. It doesn't ask you to harm yourself to prove your devotion. It's not a masochistic faith.Yes, life includes hardship. Yes, we're tested — sometimes with ease, sometimes with pain. But it's not the pain that earns us reward. It's how we respond.Are we grateful in times of ease? Are we patient in times of trial?And more importantly — do we strive to improve our condition?Islam doesn't teach us to glorify suffering. It teaches us to alleviate it — in ourselves, and in others.If you're tested with wealth, you're expected to use it to help those in need.If you're tested with poverty, you're encouraged to work, strive, and lift yourself and your community.And that's why many acts of worship in Islam are built around economic responsibility.Take zakat — you can only give it if you've saved and earned beyond a certain threshold.Or Hajj — it's only fard on those who are financially and physically able, and who can leave enough behind for their families.Islam encourages productivity. It sees wealth as a tool for good — not something to be ashamed of.As the Prophet ﷺ said to ‘Amr ibn al-‘Ās:نِعْمَ الْمَالُ الصَّالِحُ لِلرَّجُلِ الصَّالِحِ“How excellent is good wealth in the hands of a righteous man.” [Musnad Ahmad]So today, as we remember the sacrifice of Prophet Ibrahim and Ismail, we reflect not just on obedience — but on the mercy of Allah.Even when both father and son were ready for the ultimate sacrifice, Allah said: That's enough. I wanted your heart, not your hurt.Imagine that moment. For a father, it's easier to suffer himself than to see his child in pain. For a child, especially one so young, nothing matters more than his own life — yet Ismail was willing to give it up for Allah.That's the essence of devotion.But Allah said no. He honoured them, preserved their story, and replaced the act with one that the ummah continues today — the udḥiyah.So when we celebrate Eid al-Adha, we're not just barbecuing meat. We're remembering a powerful lesson: that true devotion lies in taqwa, not torment.That is Yawm an-Nahr — the Day of Sacrifice.May Allah accept our qurban, our efforts, and our devotion.Wassalamualaikum warahmatullahi wabarakatuh. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Welcome back to Road to Hajj — a simplified walk-through of what the hujjaj do each day of the Hajj journey.Now is Maghrib of the 10th of Dhul-Hijjah.In the day, the hujjaj spent the most important day of the year — the 9th of Dhul-Hijjah — at ‘Arafah. From Dhuhr to Maghrib, they stood in du‘a during wuqūf, the core act of Hajj. It's the day when most du‘as are answered and the most people are forgiven in the whole year.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.From Dhuhr to ‘Asr, many hujjaj make du‘a in their tents, and then as the sun softens, they come out and continue under the open sky. As Maghrib arrives, the emotional energy intensifies — the tears, the hands raised, the hearts laid bare.After sunset, they begin making their way to Muzdalifah. This journey — part of the wājib acts of Hajj — is done slowly and calmly. The Prophet ﷺ walked this path, holding the reins of his camel, al-Qaswa, making sure it moved gently.When they reach Muzdalifah, there's no specific ritual beyond remembrance — dhikr, istighfār. Allah says in the Qur'an:ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ“Then depart from where the people depart and ask Allah for forgiveness…” [Al-Baqarah 2:199]So the hujjaj arrive, pray Maghrib and ‘Isha combined and shortened (Jam‘ wa Qaṣr), and then they rest. Not in tents or hotels — just on the bare earth, under the stars.It's what I call a five billion star experience.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Sleeping under the sky in Muzdalifah is powerful. You look up and see constellations with no city lights to drown them out. It's humbling. It strips you of your comforts, your titles, your privilege. Everyone sleeps on the same ground. No one steps aside for you. If someone needs to walk past, they walk over you. It's raw. It's real. It's levelling.And it reminds you of Yawm al-Qiyāmah. When we rise from our graves, there will be no resumes, no status, no CVs — just us and our deeds.But there's something deeper about these stars. Allah swears by them in Surah al-Wāqi‘ah:فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ، وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ، إِنَّهُ لَقُرْآنٌ كَرِيمٌ“But nay, I swear by the setting of the stars — and indeed, it is a great oath if you only knew — that this is indeed a noble Qur'an.” [Al-Waqi‘ah 56:75–77]Why does Allah link the stars to the Qur'an?Think about it. If you don't know anything about stars, they're just beautiful lights in the sky — awe-inspiring, but directionless. But if you study them, they become a map. The Southern Cross, Orion's Belt — suddenly, you know which way is north, south, east, west.Similarly, the Qur'an. If you just listen, it's beautiful — the rhythm, the words, the recitation. But if you dig deeper, if you study it, reflect on it, it becomes a guide.At first glance, it might feel like a beautiful mess — one moment you're reading about the muttaqīn, the next about the disbelievers, then suddenly it jumps to stories of Prophet Adam, Bani Isra'il, then to Ibrahim.It's not structured like a typical book. But when you peel back the layers, you start seeing the divine cohesion. The structure. The flow. And how each story, each verse, is placed exactly where it needs to be.So the stars and the Qur'an — both are majestic, both guide. But only if we take the time to look deeper.Muzdalifah is that reminder.It tells us: slow down. Strip away the noise. Reconnect with the basics. Sleep under the stars. Reflect. Ask yourself: Who am I without all the labels? What matters when I'm lying on this ground beneath the sky?That's the essence of Hajj — a return to humility. To truth. To submission.So that's Muzdalifah — not glamorous, but glorious.We'll rest here until Fajr. After that, we'll make our way to Mina for the next major part of Hajj — the Jamrah.InshaAllah, we'll talk about that tomorrow.Thanks for reading BeQuranic! This post is public so feel free to share it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Welcome back to Road to Hajj – a short series giving you a simple, practical overview of the Hajj journey. This isn't a deep dive or fiqh breakdown, just a companion to help you reflect on what each day of Hajj means.Today is the 9th of Dhul-Hijjah — the Day of ‘Arafah.Let's quickly recap: yesterday, on the 8th, the hujjaj doing Tamattu‘ re-entered ihram. Those performing Ifrād or Qirānwere already in ihram. Depending on their package, many hujjaj moved to Mina, but some may have gone straight to ‘Arafah for logistical reasons. That's okay — going to Mina on the 8th is sunnah, not a requirement.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.So what's special about today?The Day of ‘Arafah is the core of Hajj. The Prophet ﷺ said: “Al-Ḥajju ‘Arafah” — “Hajj is ‘Arafah.”If you miss the wuqūf — the standing at ‘Arafah — your Hajj is invalid.Wuqūf simply means to remain at the plains of ‘Arafah anytime between Dhuhr on the 9th and Fajr on the 10th. Whether you're in a tent, under an umbrella, or just standing in the open — if you're present in ‘Arafah during that window, you've fulfilled the rukun.Most hujjaj will pray Dhuhr and ‘Asr combined and shortened — two rak‘āt each. After the prayer and a brief khuṭbah, the real focus begins: du‘ā. This is the day to pour your heart out to Allah.The Prophet ﷺ made du‘ā from Dhuhr until Maghrib. In fact, this is the only day where du‘ā takes precedence over everything — even Ṣalāh. This is the day when Allah frees more people from Hellfire than any other day.And it's powerful. If you're there, you'll see millions standing shoulder to shoulder, crying, whispering, begging Allah for mercy, for forgiveness, for guidance, for whatever is in their hearts.It truly feels like a rehearsal for Yawm al-Qiyāmah — the Day of Judgment.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.But here's something that surprises people: even at Hajj, not everyone's experience is the same. Some are in VIP tents with buffet spreads and private toilets. Others are in basic tents. Some have no tents — just an umbrella and the open sky.You might think: “Wait, isn't Hajj supposed to make everyone equal?”But even on Yawm al-Qiyāmah, there's no absolute equality. Some will be under Allah's shade. Others will be in distress. What separates us there is not money — it's our deeds.So just because someone is in a five-star tent today doesn't mean they're in a five-star place on the Day of Judgment. And just because you're under the sun now doesn't mean you're far from Allah's shade then.Let that sink in.Now, the most recommended du‘ā today is what the Prophet ﷺ recited most on this day:لَا إِلَٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌLā ilāha illa Allah, waḥdahu lā sharīka lah, lahu 'l-mulku wa lahu 'l-ḥamdu, wa huwa ‘alā kulli shay'in qadīr.For those of us not at Hajj this year — don't miss out.The righteous from the tābi‘īn would still honour this day. They would fast, and from ‘Asr to Maghrib, they would intensify their du‘ā. Let us do the same. Wherever we are, use these hours to reconnect with Allah. It's the best day of the year to ask.Lastly — why is it called ‘Arafah?It goes back to Prophet Ibrāhīm عليه السلام. On the 8th — the Day of Tarwiyah — he saw the dream of sacrificing his son. He spent the day reflecting: Is this really from Allah? What does it mean?On the 9th — the Day of ‘Arafah — he understood. He knew. ‘Arafa means “to know.” He approached his son, told him the vision, and both father and son submitted to Allah's will.So this day is about realisation. It's about recognising our purpose. Knowing who we are: servants of Allah.Today is the day we remember what we were created for. To obey. To serve. To return to Him — purified, humbled, and changed.May Allah accept the Hajj of all our hujjaj.And for those of us not there — may Allah write Hajj for us soon, and accept our deeds this ‘Arafah.Wassalamualaikum warahmatullahi wabarakatuh.Thanks for reading BeQuranic! This post is public so feel free to share it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comIt's Tafsir Thursday—and not just any Thursday. Today is the 9th of Dhul Hijjah, the Day of ‘Arafah, the greatest day of the year.If you're fasting today—may Allah accept it from you! The Prophet ﷺ said that fasting on this day wipes away two years of sins: one past, one future. Incredible reward for just one day.And if you're not fasting? Don't worry—t…

Welcome back to Road to Hajj — your practical companion for the blessed days of Hajj.In today's episode, we explore 8 Dhul-Hijjah, also known as Yawm at-Tarwiyah — the Day of Preparation. While it might sound unfamiliar to some, it's one of the key transitional days leading into the main Hajj rites.

Welcome to Road to Hajj, a practical podcast series designed to help pilgrims—especially those travelling from Australia—navigate their journey to the House of Allah. This is not an academic deep dive, but a step-by-step companion for anyone wanting to be better prepared, both spiritually and practically, for the days of Hajj.

Here's a smooth, podcast-style version of your transcript with a clear structure, natural flow, and a catchy title:

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comIn this special session, I walk a group of youth through the meaning, rituals, and spiritual significance of Hajj—starting with a mock Hajj and ending with a powerful reminder about the sincerity of our journey to Allah.

Khutbah at Iqro' Centre Jumuah PrayerToday happens to be the fifth Friday of the month — normally a week off from delivering the khutbah. But when I dropped by Iqro' Centre this afternoon aand the imam, a dear friend of mine, saw me in the prayer hall, he asked if I could give the sermon. And honestly, how could I say no?So here it is: lessons from the life of Prophet Ibrahim, drawn from verses 124 to 129 of Surah al-Baqarah. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comAssalamualaikum warahmatullahi wabarakatuh, and welcome back to BeQuranic.Today is Thursday, the 2nd of Dhul-Hijjah, 1446. That means we've officially entered the best 10 days of the year — the first 10 days of Dhul-Hijjah.Just as the last 10 nights of Ramadan are the most sacred nights — containing Laylatul Qadr — the first 10 days of Dhul-Hijjah are t…