Podcasts about baqarah

Auto-generated transcript: In the middle of the ayat relating to fasting, where Allah subhanahu wa ta’ala described and mentioned the different rules of fasting and so on and so forth. In the middle of all that, Allah subhanahu wa ta’ala revealed this beautiful ayatul kareema. In surat al-Baqarah, ayat number 186, Allah subhanahu wa ta’ala… Continue reading Ramadan Reminders 2025 – #10 The post Ramadan Reminders 2025 – #10 appeared first on Mahmood Habib Masjid and Islamic Centre - We came to give, not to take..

Happy Ramadan 2025! (Surahs Al Qadr and Baqarah Ayah on Ramadan, Some learning)Dar Al Maarifah Quran Link: https://easyquran.com/ar/YouTube not in English: https://youtube.com/@daralmaarifah?si=zj81BpEnR8EZ9AxuMy fave recitation (I'm not super into the meaning, just the melody, the meaning is a bit negative in my personal opinion): https://youtu.be/sT3rVnl8G7Q?si=YzxH-DQYyI9zLobq

Happy Ramadan 2025! (Surahs Al Qadr and Baqarah Ayah on Ramadan, Some learning)Dar Al Maarifah Quran Link: https://easyquran.com/ar/YouTube not in English: https://youtube.com/@daralmaarifah?si=zj81BpEnR8EZ9AxuMy fave recitation (I'm not super into the meaning, just the melody, the meaning is a bit negative in my personal opinion): https://youtu.be/sT3rVnl8G7Q?si=YzxH-DQYyI9zLobq

Assalamu Alaikum wa Rahmatullahi wa Barakatuh! Welcome back to BeQuranic. I know I've been on a long a hiatus, but here I am back in this new year. But we are making some slight changes to BeQuranic. Instead of going one aya a day from Surah al-Baqarah, we are synching the Quran lessons at Qaswa House and BeQuranic. For the month of January, we will be exploring Surah al-Mulk together.Be Quranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Here's how it works: Every day in January, we'll have a short video dedicated to one ayah of Surah Al-Mulk.• We'll start by reading the ayah, learning the correct way to recite it.• Then, we'll explore its meaning to understand what Allah is telling us.• Next, we'll dive into its timeless wisdom, reflecting on the lessons it teaches.• And finally, we'll discuss how to apply those lessons in our daily lives to truly benefit from this Surah.”“At the end of each session, there will be a quick online quiz to test your knowledge and help you remember what you've learned. These quizzes are short, fun, and a great way to keep track of your progress.”“By the end of January, inshAllah, you'll have read, understood, and reflected on all 30 ayat of Surah Al-Mulk. And on the 31st day, we'll have a special session to wrap up everything we've learned, review the entire Surah, and celebrate your progress together.”This program isn't just about learning. It's about building a habit. Surah Al-Mulk only takes 3–5 minutes to read daily. Imagine the blessings of reciting it every day for the rest of your life. And if you memorise just one ayah a day with this program, by the end of the month, you'll have the entire Surah memorised!”Let me share something amazing with you. If you start reading Surah Al-Mulk daily at the age of 10 and live until 80, you'll spend less than 89 days of your entire life reading this Surah. That's just three months of your life.But imagine this: those few minutes a day can bring you an eternity of peace. The Prophet Muhammad (peace be upon him) told us that Surah Al-Mulk intercedes for its reader and protects them in their grave. Now think about someone who passed away 1,000 years ago. If they had made this Surah a daily habit, they've been benefiting from its blessings for 1,000 years—all because they spent less than 90 days reading it during their life!This is the power of Surah Al-Mulk. It's not just a Surah to read—it's a protector, a comfort, and a source of immense blessings. And this program is your chance to make it a part of your life forever.Let's say Bismillah and start this journey together. I can't wait to see all the amazing progress you'll make this month, inshAllah.Now, take this short quiz to test your knowledge Get full access to Be Quranic at bequranic.substack.com/subscribe

Pandangan alam, atau worldview, merujuk kepada cara kita melihat realiti kehidupan, menilai, menafsir, dan memaknakan sesuatu sehingga menjadi pegangan hidup. Pandangan ini boleh dipengaruhi oleh budaya, pendidikan, dan juga agama. Namun, apabila berbicara tentang agama, persoalan yang timbul adalah sejauh mana ilmu agama yang dipelajari mempengaruhi pandangan alam kita? Adakah setiap perkara yang berlaku di sekeliling kita dilihat menerusi lensa agama yang kita anuti? Persoalan ini membawa saya kepada satu pengalaman peribadi semasa menziarahi seorang rakan di Turkiye pada musim panas baru-baru ini. Ketika bersama keluarganya, saya berpeluang berbual panjang dengan anak beliau, yang kali terakhir bertemu, beliau masih seorang bayi. Kini beliau seorang pelajar universiti di negara berkenaan. Dalam perbualan kami, timbul topik menarik tentang drama Kübra di Netflix yang baru selesai saya tonton ketika itu. Ia membawa kepada topik filem-filem seram Turkiye di Netflix yang saya teruja dengannya seperti Dabbe: Cin Çarpması. Anak rakan saya menyatakan bahawa elemen-elemen seram dalam filem tersebut hanyalah fiksyen dan semata-mata hiburan. Ini mendorong saya untuk bertanya, bagaimana pula dengan kewujudan jin dan syaitan yang disebut dalam Al-Quran? Adakah kepercayaan terhadap perkara-perkara ghaib ini turut dilihat hanya sebagai elemen fiksyen? Soalan ini menimbulkan kerumitan kepada anak rakan saya kerana beliau tidak pernah merenung isu tersebut secara mendalam. Baginya, perkara-perkara ghaib ini tidak relevan dalam kehidupan sehariannya kerana tidak pernah bertembung dengan situasi yang memerlukan beliau membuat pendirian. Kehidupan moden di kota besar seperti Istanbul terasa begitu jauh dan tiada kaitan dengan hal ehwal jin dan syaitan ini. Penerokaan topik berkenaan mendorong beliau membuat pengakuan terbuka bahawa pemahamannya hanya terbentuk melalui filem dan drama, yang kebanyakannya dihasilkan oleh budaya luar. Beliau ada masalah untuk melihat dirinya sebagai Muslim, di tahun 2024, dan percaya kepada benda-benda ghaib sebegini. Budaya dan Perbincangan tentang Alam Ghaib Saya menyedari bahawa di Nusantara, topik tentang hantu, jin, dan alam ghaib sering menjadi perbualan biasa kita sejak kecil hingga dewasa. Kita dengan mudah membezakan antara hantu dalam budaya tempatan seperti hantu galah atau hantu raya dengan makhluk ghaib seperti jin, syaitan, dan malaikat yang disebut dalam Al-Quran. Namun, saya tidak pernah berbicara tentang hal ini bersama rakan-rakan dari Turkiye. Adakah mereka mempunyai versi “hantu” tersendiri dalam budaya mereka? Persoalan ini membawa kepada refleksi lebih mendalam tentang bagaimana pandangan alam kita, terutama kepercayaan terhadap perkara-perkara ghaib, dipengaruhi oleh agama. Sebagai Muslim, Al-Quran sejak awal lagi, seperti dalam surah Al-Baqarah, menegaskan bahawa orang-orang yang bertakwa adalah mereka yang beriman kepada perkara-perkara ghaib. “Alif, Lam, Mim. Itulah al-Kitab yang tidak ada sebarang keraguan di dalamnya, petunjuk buat orang-orang yang bertakwa. Iaitu golongan yang beriman dengan perkara-perkara ghaib, yang mendirikan solat, dan yang menafkahkan apa yang Kami rezekikan buat mereka…” (al-Baqarah 2: 1-3) Jin dan Syaitan, adalah sebahagian daripada perkara ghaib, dan sebahagian daripada perkara yang dinyatakan secara jelas dan spesifik di dalam al-Quran dan al-Sunnah. Di mana posisi jin dan syaitan dalam kepercayaan kita, semalam melayan ‘hantu' di dalam filem-filem seram? Di mana batas yang membezakan antara fiksyen dengan hakikat kebearan? Sejauh mana kepercayaan ini diteroka dan diaplikasikan dalam kehidupan kita? Artikel penuh di https://saifulislam.com/2024/12/jin-turkiye-dan-krisis-pandangan-alam-kita-sebagai-muslim/ https://gofundme.hasrizal.com

Lesson 64: They believe that Imaan increases with obedience and decreases with disobedience. However, alongside this, they do not rule the People of the Qiblah as disbelievers because of every sin, or every major sin, (mutlaq al-ma'asi wal-kaba'ir) that they may commit as done by the Khawarij. Rather, brotherhood in Imaan remains even in the presence of sins, as Allah, Glorious is He, says in the verse dealing with retribution: 'But if someone is absolved by his brother, blood money should be claimed with correctness.' [al-Baqarah: 178]  And He says: 'If two parties of the believers fight, make peace between them. But if one of them attacks the other unjustly, fight the attackers until they revert to Allah's command. If they revert, make peace between them with justice, and be even-handed. Allah loves those who are even-handed. The believers are brothers to one another, so make reconciliation between your brothers. [al-Hujurat: 9-10] Lesson Notes: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠bit.ly/Wasitiyya_Notes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Lesson Date: 13/11/2024

esson 6 of The SIx Fundamental Principles of Shaykhul Islam Mohammad ibn Abdul Wahhab by Ustadh  AbdulHakeem Mitchell  using the explanation of Shaikh Saleh bin Fawzan bin Abdullah al-Fawzann and Shaykh 'Abdullah Al-Bukhaari. In this lesson ustadh covered "THE FOURTH PRINCIPLE– ‘ILM, ‘ULAMAA, FIQ AND FUQAHAA" An explanation of [what is] ‘Ilm and [who are] the ‘Ulamaa, and [what is] Fiqh, and [who are] the Fuqahaa (jurists). And an explanation of the one who tries to resemble them but is not from them. And Allaah has explained this foundation at the beginning of Surah al-Baqarah in His saying: “O Children of Israel. Remember my favour which I bestowed upon you, and fulfil my covenant and I will fulfil yours” [Surah al-Baqarah 2:40], up until His saying,  “O Children of Israel. Remember my favour which I bestowed upon you and how I favoured you over all the worlds” [Surah al-Baqarah 2:47].   And what increases this in clarity is what has been explained by the Sunnah concerning this [with] abundant, clear and manifest speech [that is clear] for the common person.   Then this affair became the strangest of things, and ‘Ilm and Fiqh were considered to be [religious] innovations and misguidance, and the best of what was with them was truth mixed with falsehood.   And the actual ‘Ilm that Allaah, the Most High, obligated upon His creation and which He praised, then no one spoke of it, except [that he was considered] a heretic or insane person. And as for the one who rejected [this ‘Ilm] and authored in warning against it, and prohibiting it, then he was considered to be the Faqeeh and ‘Aalim Lesson will be on every Tuesday at 8pm Brothers & Sisters all welcome VENUE: Phil Martin Centre,  139 Princess Road,  Moss Side, M14 4RE Broadcast live on: Mixlr.com/learnaboutislam Follow us on Twitter:   / salaficentre   Subscribe to our Telegram Channel: https://t.me/salaficentre SUBSCRIBE AND SHARE THE VIDEOS SO OTHERS MAY BENEFIT إن شاء الله بارك الله فيكم

Tafsir of verses 282-286 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Tafsir of verses 275-282 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Tafsir of verses 269-273 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Tafsir of verses 267-269 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Tafsir of verses 261-266 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

TLDR;* Today, on day 67, we explored Ayah 41 of Surat al-Baqarah. * This Ayah urges the Jewish leaders in Medina to believe in the Qur'an and Prophet Muhammad ﷺ, as the Qur'an confirms the messages in their own scriptures. * They knew about the final prophet but rejected him due to prejudice. * The Ayah teaches us the importance of not just acquiring knowledge but also putting it into practice. * Let's remember to apply what we learn in our daily lives. Insha'Allah, we'll complete this Ayah tomorrow.As-salaamu alaikum wa rahmatullahi wa barakatuh. Welcome back to BeQuranic, where we take short passages from the Quran, extract practical lessons from them, and apply these lessons to our daily lives so that we can be more Quranic.Insha'Allah, today, on day 67 of BeQuranic, we're going to explore Ayah 41 of Surat al-Baqarah. The Ayah reads: "And believe in what I have revealed that confirms what is with you, and do not be the first to disbelieve in it, and do not trade My Ayah for a cheap price, and towards Me only shall you have taqwa."This Ayah was revealed to the leaders of the Jewish tribes in Medina, the scholars among the Jews living there. In this Ayah, Allah said to have imaan in what He has revealed, meaning the Qur'an, and also in Prophet Muhammad ﷺ, because the Qur'an wasn't revealed like a book; it was revealed as a recitation, and the one spreading the message, the one teaching them the Qur'an, is Prophet Muhammad ﷺ.So Allah is saying, believe in the Qur'an; by extension, you have to believe in Prophet Muhammad. And this Qur'an, Allah says, it affirms, it confirms what is with you, meaning the message is a continuation; it affirms the message in the Torah, the book that is with you, and it fulfils the prophecy in the Torah about the coming of the final prophet and messenger.Prophet Musa said about this, Prophet Isa said about this, this message, the Qur'an and Prophet Muhammad, is confirming what is with you. And we know that the Jews in Medina, they knew about the Prophet ﷺ.Of all places in Arabia, you find Jews during the time of the Prophet only in three locations: Khaybar, Medina, and Yemen. And all these three places are known for one thing: they are known for dates.And Sayyidina Salman al-Farisi, he was a Zoroastrian who then became a Christian, a Unitarian Christian, who worshipped only Allah, who viewed Prophet Isa as a prophet, not as a son of God, not divine.He said that his teachers told him that it was foretold in the previous scriptures, the coming of Prophet Muhammad in Arabia, the final prophet will come in Arabia, in a land full of dates. And in Arabia, these are the three places that were known to have plenty of dates.The Jews, when they left Jerusalem, some of them came to Arabia and settled in Yemen, Khaybar, and Medina, waiting for the final prophet and messenger to come. And what's also interesting is that the father of Sayyidatuna Safiyya Binti Huyai, she is one of the wives of our prophet, and her father, Huyai ibn Akhtab, is one of the leaders of the Jewish tribe in Medina.When Rasul ﷺ first arrived in Medina, Huyai ibn Akhtab and his brother went to see the Prophet ﷺ and listened to the khutbah, to the speeches of the Prophet. They came back furious. Sayyidatuna Safiyya related this incident to us. They came back furious, and the brother of Huyai ibn Akhtab, so this is the uncle of Sayyidatuna Safiyya, asked his father, is he the one? Is he the one that we've been waiting for?Huyay ibn Akhtab said, yes, he is the one, ayu Allah. And the brother asked, so what shall we do? And Huyai ibn Akhtab said, we shall fight him until he dies or we die. So they knew that Prophet Muhammad is the true prophet, the one they have been waiting for.But the only reason why they rejected Prophet Muhammad is because he's from an inferior race, in their opinion. The Arabs are viewed as inferior to the Jews, so they cannot accept this. So Allah says, this musaddiqalima maakum, this message is not alien to you. You know about this. It affirms what is with you. And do not be the first to reject or to disbelieve in it.There were people already disbelieving in it, in Makkah. How is it that Allah is now telling them, do not be the first to disbelieve in it? There's a different grading of disbelief. The Quraysh didn't know about books, about prophets; the last prophet sent to them was Prophet Ismail, thousands and thousands of years ago. They didn't have a scripture with them, they didn't have a book with them. So their level of rejection out of ignorance is different from the rejection by the Jews in Medina because they are rejecting with knowledge, not out of ignorance. So the level is different.In our lives, when we sin out of ignorance, it's a lesser degree of sin compared to knowing and not doing it. And this is why in one of the classical texts of Fiqh, Matan Zubad, it's a poem about Fiqh, it is mentioned in the poetry that a knowledgeable person who doesn't practise his knowledge will be punished before the worshippers of idols because rejecting while knowingly disobeying Allah is a greater sin than disobeying out of ignorance.Whatever knowledge that we have, we have to make sure, no matter how little, it is put into practice. And this is why we see the tradition of the Sahaba from Sayyidina Ali ibn Abi Talib. When he taught the Qur'an, he would teach five verses. He wouldn't teach too much. And he says, those who memorise in fives will not forget. He had students who could handle more than five. And he said, no, no, five is enough. Go and study it and practise it before you take on the next load. It's not about gathering knowledge; it is about putting knowledge into practice.There was one Sahaba who died at a very old age. In his last days, he was with his students, the Tabi'un, and they said, Alhamdulillah, today I meet Khattam of the Qur'an, finally. And these students were like, ah, is this the great Sahaba? He's 90 years old and he finally met Khattam. Most people back then would do Khattam every three days or seven days. So they found this mind-boggling; how is it that this Sahaba just finally finished the Qur'an? And they said, no, no, no, Khattam Tu bil Af'al. I finished the Qur'an with my action, with my practice. And it was this particular Ayah that finally he was given the opportunity to put into practice.Where Allah mentioned in Surah Nour, if you want to enter into someone's house, fasta nisoo, that you should seek permission and give salaam to the owner of the house, to the host. And if the owner doesn't want to host you, he says that he's tired, go home, then you should go home. That's the end of it. You should not say that I've travelled so far to come to your house.This great Sahaba, he was a Sahaba and everybody knew that he was a Sahabi. So if he were to knock on someone's door, no one's going to say go home. He did not get to apply that Ayah. Finally, on that day, someone had the audacity to say no to a Sahabi who's knocking on his door. The Sahaba had to leave and he was so happy. Finally, I get to put this Ayah into practice.So what do we learn from Ayah 41? It's not about the accumulation of knowledge. It is important that we seek knowledge, but it is equally important that whatever knowledge we have, we put it into practice. Get full access to Be Quranic at bequranic.substack.com/subscribe

Tafsir of verse 260 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Lesson 5 of The SIx Fundamental Principles of Shaykhul Islam Mohammad ibn Abdul Wahhab by Ustadh  AbdulHakeem Mitchell  using the explanation of Shaikh Saleh bin Fawzan bin Abdullah al-Fawzann and Shaykh 'Abdullah Al-Bukhaari. esson 5 of The SIx Fundamental Principles of Shaykhul Islam Mohammad ibn Abdul Wahhab by Ustadh  AbdulHakeem Mitchell  using the explanation of Shaikh Saleh bin Fawzan bin Abdullah al-Fawzann and Shaykh 'Abdullah Al-Bukhaari. In this lesson ustadh covered "THE FOURTH PRINCIPLE– ‘ILM, ‘ULAMAA, FIQ AND FUQAHAA" An explanation of [what is] ‘Ilm and [who are] the ‘Ulamaa, and [what is] Fiqh, and [who are] the Fuqahaa (jurists). And an explanation of the one who tries to resemble them but is not from them. And Allaah has explained this foundation at the beginning of Surah al-Baqarah in His saying:   “O Children of Israel. Remember my favour which I bestowed upon you, and fulfil my covenant and I will fulfil yours” [Surah al-Baqarah 2:40],   up until His saying,  “O Children of Israel. Remember my favour which I bestowed upon you and how I favoured you over all the worlds” [Surah al-Baqarah 2:47].   And what increases this in clarity is what has been explained by the Sunnah concerning this [with] abundant, clear and manifest speech [that is clear] for the common person.   Then this affair became the strangest of things, and ‘Ilm and Fiqh were considered to be [religious] innovations and misguidance, and the best of what was with them was truth mixed with falsehood.   And the actual ‘Ilm that Allaah, the Most High, obligated upon His creation and which He praised, then no one spoke of it, except [that he was considered] a heretic or insane person. And as for the one who rejected [this ‘Ilm] and authored in warning against it, and prohibiting it, then he was considered to be the Faqeeh and ‘Aalim Lesson will be on every Tuesday at 8pm Brothers & Sisters all welcome VENUE: Phil Martin Centre,  139 Princess Road,  Moss Side, M14 4RE Broadcast live on: Mixlr.com/learnaboutislam Follow us on Twitter: https://twitter.com/SalafiCentre Subscribe to our Telegram Channel: https://t.me/salaficentre SUBSCRIBE AND SHARE THE VIDEOS SO OTHERS MAY BENEFIT إن شاء الله بارك الله فيكم

Tafsir of verses 257-258 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Tafsir of verses 255-256 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Tafsir of verses 252-254 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Today we recapped the story of Adam (AS) from Surat al-Baqarah. Allah announced to the angels that He would create a Khalifa on earth. The angels questioned why, considering the potential for corruption, but Allah knew what they did not. Allah taught Adam the names of things, proving his superiority in knowledge over the angels. All the angels prostrated to Adam except Iblis, who was arrogant and refused. Adam and his wife were placed in Jannah with the freedom to enjoy everything except one tree. Iblis deceived them, leading to their expulsion to earth. Humanity's purpose on earth is not punishment but to act as Allah's Khalifa, replicating the conditions of Jannah: ensuring no one is hungry, unclothed, thirsty, or homeless. Our life here is a mission to create a just and compassionate society, reflecting the beauty and harmony of Jannah. We must take Iblis as a serious enemy, learn from Adam's experience, and strive to return to Jannah.

Tafsir of verses 246-251 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Tafsir of verses 241-245 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

The fundamental and central tenet of modern Christianity essentially posits that the key to salvation is essentially the acceptance of Jesus Christ (as) into one's heart as their personal lord and savior, and that it is thus no longer necessary to follow the traditional Judaic Law. This idea then results in the belief that the criteria for both forgiveness and damnation are but the belief to which one subscribes, relegating one's deeds and actions to what generally becomes an inconsequential role in the eternal state of the human soul. In light of what is happening is currently happening in the world today (and in reality what has been happening for centuries), particularly with regards to the ongoing ethnic cleansing and genocide in Palestine, as well as the myriad of other illegitimate wars and conflicts that have been perpetrated by the nominally "Christian" western world, I felt it was time to take a closer look at this basic belief upon which modern Christianity is based, as well as to point to the danger of an ideology the divorces deeds from piety by reducing salvation to but one's professed identity. In this post, I share a clear and unambiguous statement by Jesus (as) from the Gospel of Matthew in which he himself invalidates this specific idea, i.e. that those who simply claim to believe in him will be saved. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father Who is in heaven. Many will say to me on that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity Jesus (as), Matthew 7:21—23 I reiterate in this post that Islam does not require the conversion of Christians, but only that they actually live up to the principles they claim the faith is based upon, and thereby avoid the descent into hypocrisy that results when our deeds and actions are inconsistent with our professed and stated beliefs. In truth, the Holy Qur'an states clearly that they who do believe and do righteous works in reality from the People of the Book shall have their share of God's divine mercy and forgiveness in the hereafter. Verily, they who believe and they of the Jews and Christians and others who believe in God and the Last Day and who act righteously by doing good shall have their reward with their Lord, and no fear shall be upon them nor shall they grieve. Surah al-Baqarah, 2:62 May Allah Almighty, the Lord of the heavens and the earth, guide us to goodness, to purity, to righteousness and to peace. Ameen. To your divine and eternal success.

Tafsir of verses 238-240 from Surah al-Baqarah, delivered by Shaykh Mustafa Abu Rayyan.Shaykh Mustafa Abu Rayyan explains the tafsir of Surah al-Baqarah.Recorded at Green Lane Masjid & Community Centre.

Day 60 of "Be Quranic" explores Surat al-Baqarah, ayah 35, which narrates Allah instructing Adam and his wife to enjoy the pleasures of Jannah with the exception of approaching one forbidden tree.  This command reflects broader life lessons about the prevalence of halal (permissible) over haram (forbidden) things, emphasising that while many things are allowed, humans often gravitate towards the few restrictions.  The passage highlights the concept that everything is deemed halal unless explicitly stated otherwise, a principle meant to simplify religious observance.  It also underscores the belief that prohibitions exist for our own benefit, with alternatives that are either equal or better, encouraging trust in divine wisdom even when the reasons behind certain prohibitions are not immediately apparent.

On day 58 of Be Quranic, as Ramadan begins, we reflect on the singular mention of Ramadan in the Quran, directly linked to the revelation of the Quran as a guide and criterion for mankind.  This session continues from ayah 32 of Surah al-Baqarah, moving to ayat 34, which depicts Allah's command for angels to prostrate to Adam, highlighting obedience and the sin of arrogance exemplified by Iblis's refusal due to pride, as he was of the jinn, not an angel. The lesson stresses the importance of humility, warning against the spiritual disease of arrogance—defined by denying truth and belittling others—which can prevent one from entering Jannah. Practical advice from Imam al-Ghazali encourages respect for all, regardless of their age or knowledge, as a means to guard against arrogance, urging reflection on our thoughts and actions to cultivate humility.

Welcome back to Ramadan Reflections 2024! On this blessed 9th day of Ramadan, we delve into Surah al-Baqarah (2), verse 274, reflecting on the timeless wisdom it holds. In this verse, Allah extols those who give generously, day and night, in secret and openly. We explore the significance behind these actions, drawing inspiration from the exemplary life of Imam Ali (peace be upon him). Imam Ali's unparalleled generosity, even with meager resources, sheds light on the essence of charity. His actions, revealed through hadith, illuminate the profound meanings of giving in various ways and times. Giving in Secret vs. Openly: We delve into the virtues of discreet charity, reflecting sincerity, humility, and purity of intention. Conversely, open giving inspires others, fostering a culture of generosity. Nighttime vs. Daytime Giving: We uncover the symbolism behind giving at night, emphasizing sincerity and devotion to Allah. Daytime charity offers visibility, facilitating direct interaction and community involvement. Continuous Generosity: Imam Ali's consistent acts of charity highlight the importance of continuous giving, beyond sporadic gestures. Vastness of Divine Reward: Allah's promise of reward underscores the immeasurable blessings of charity, transcending material wealth. Through practical tips and reflections, we're encouraged to emulate Imam Ali's virtuous qualities, fostering compassion, and spiritual fulfillment. In a world often consumed by materialism, his teachings offer a timeless blueprint for living with purpose and virtue.

Join us in today's Ramadan Reflection as we delve into the profound verse of the Noble Quran from Surah al-Baqarah (2), verse 207, exploring the concept of self-sacrifice and devotion to seeking the pleasure of Allah. Discover the remarkable story behind the revelation of this verse, reflecting on the unparalleled commitment of Imam Ali (peace be upon him) to protect the Prophet Muhammad (prayers of Allah be upon him and his family) even at the risk of his own life. Through insightful analysis and historical context, we uncover the timeless message of selflessness and dedication embodied by Imam Ali (peace be upon him), whose unwavering faith continues to inspire millions worldwide. Don't miss this opportunity to deepen your understanding of sacrifice, devotion, and unwavering faith in the pursuit of Divine pleasure.

Today on Be Quranic, day 57, we continue exploring ayah 32 of Surah al-Baqarah, focusing on the distinct types of knowledge: revelation-based, known to angels, and discovery-based, unique to humans.  Both forms are divinely sourced, underscoring the Quran's emphasis on contemplation of the universe as a means to appreciate Allah's greatness.  We delve into Imam al-Ghazali's categorisation of knowledge into Fard 'ain (individual obligation) and Fard kifayah (communal obligation), highlighting the necessity for Muslims to master foundational religious duties (Fard 'ain) and encouraging them to pursue specialized fields beneficial to the community (Fard kifayah).  This approach balances personal faith obligations with societal contributions, advocating for expertise in diverse areas as an act of religious responsibility and excellence.

Today's lesson from Be Quranic focuses on verse 32 of Surat al-Baqarah, discussing the angels' admission of their limited knowledge to Allah, highlighting the distinction between revealed knowledge (divinely granted to angels) and discovered knowledge (unique to humans through observation and research).  This underscores the importance of both studying the Quran and exploring the universe to understand Allah's greatness.  The discussion illustrates how early Muslims pioneered in sciences and mathematics, viewing scientific inquiry as a way to appreciate divine creation, not to negate the necessity of God.  This approach emphasises that religious teachings and scientific discoveries are complementary, both being crucial for fulfilling our purpose as humans in understanding and appreciating the universe and divine wisdom.

Today on Be Quranic, we delved into Ayah 31 of Surah al-Baqarah, exploring the unique capabilities endowed to humans by Allah.  This passage highlights Allah's act of teaching Adam the names of all things, demonstrating human beings' unparalleled ability to use and develop language, a faculty that distinguishes us from all other creations, including angels.  This unique feature enables us to create abstract concepts, such as nations, corporations, and even the concept of money, progressing beyond mere survival to build upon the knowledge and discoveries of previous generations.  The ultimate abstraction and purpose of this divine gift is the ability to know Allah, fulfilling our existence's highest purpose through worship and understanding.  This exploration underscores the importance of language as a tool not just for worldly advancement but as a means to comprehend our spiritual essence and connection with the divine.

Today on Be Quranic, we conclude our exploration of Ayah 30 from Surat al-Baqarah, discussing the completion of our study on the concept of Khalifa, the significance of asking the right questions in Islam, and our understanding of the problem of evil based on the questions posed by the angels about the creation of beings capable of mischief on Earth.  Allah's response, highlighting divine wisdom beyond human understanding, serves as the ultimate explanation to the problem of evil, likening our limited perception to seeing a single pixel within a vast picture.  The story of Prophet Musa and Khidr from Surah Al-Kahf illustrates this point, teaching us that what may appear harmful at first can be part of a greater, benevolent plan unknown to us.  This analogy encourages us to trust in Allah's wisdom, acknowledging our limited perspective while striving to prevent evil and promote good within our capabilities.  The concept of Qadar (divine decree) emphasises active engagement with life's challenges, trusting in Allah's plan while working diligently towards our goals, knowing that everything that happens is ultimately for the best, as per Allah's wisdom.

Welcome back to Be Quranic. My apologies for being absent for a couple of days. One of my teachers from Egypt, Shaykh Usamah Alazhari, came to Perth. I was honoured with the task of accompanying him and learning from him while he was in town. Insha Allah today we continue our study of Surah al-Baqarah, specifically Ayat 30, which discusses the concept of Khalifa (stewardship), the importance of questioning in Islam, and the problem of evil.

On Day 51 of Be Quranic, we delve further into Ayah 30 of Surat al-Baqarah, which marks a transition from enjoyment to responsibility, highlighting humans as Khalifas (stewards) on Earth.  This ayah underscores the balance Islam advocates between enjoying Earth's resources and preserving them responsibly. It introduces a dialogue between Allah and the angels, where the angels' inquiry about the potential for human corruption and violence opens a discussion on the importance of questioning within Islam. The distinction between asking to understand and questioning out of defiance is explored, emphasising that sincere, knowledge-seeking questions are encouraged in Islam.  This reinforces the notion of curiosity and inquisitiveness as tools for deepening faith and understanding, provided the questions are sincere and aimed at facilitating understanding or practice of the Deen (religion).

On Day 49 of Be Quranic, we delve into Ayah 30 of Surat al-Baqarah, which introduces the concept of humanity as Khalifas (stewards) on Earth.  This designation signifies our role as successors, leaders, and cultivators, tasked with inheriting, improving, and passing on a better world.  Highlighted is the transition from enjoying Earth's bounties to embracing the responsibility of stewardship.  We explore the multifaceted meaning of Khalifa, including succession, leadership, and cultivation, underscoring our duty to not only enjoy Allah's creations but also preserve them responsibly for future generations.  This balance between privilege and duty is central to our role on Earth, urging us to reflect on our personal development, contribution to community welfare, and environmental conservation as integral aspects of our stewardship.

Day 49 of Be Quranic delves into Ayah 30 of Surat al-Baqarah, introducing a new passage that highlights humans' purpose on Earth as Khalifas (stewards or successors). This ayah responds to the angels' concerns about humans causing corruption and spilling blood, with Allah asserting His knowledge beyond their understanding. Khalifa implies succession, responsibility, and stewardship, entrusting humans with the care of Earth and its resources. This concept is linked to Ayah 29's message that everything on Earth is created for human benefit, but with the significant responsibility to consume responsibly and ensure the planet is passed on to the next generation in a better state. The transition from Ayah 29 to 30 underscores a balance between enjoying Allah's blessings and fulfilling our duties as stewards, highlighting the dual role of privilege and responsibility in our existence.

Day 48 of Be Quranic delves into Ayah 29 of Surat al-Baqarah, which highlights Allah's creation of the earth and the heavens for our benefit, urging gratitude and worship towards Him.  The passage reflects on the scientific curiosity inspired by the Quran, leading to the golden era of Muslim scientists who saw the study of the universe as a way to understand Allah's greatness.  It emphasizes that the conflict between science and religion is not inherent to Islam, as many Muslim scholars were also scientists who contributed significantly to various fields.  The ayah encourages Muslims to explore and study the universe, seeing in its complexity and beauty the signs of Allah's design and purpose.  This approach combines the revelations of the Quran with the observation of the universe, fostering a powerful, balanced understanding that once led Muslims to excel.

Day 47 of Be Quranic explores Ayah 29 from Surat al-Baqarah, which emphasises the reasons we should worship Allah, highlighting His creation of the earth for our sustenance and the heavens as seven layers. It reflects on the power and mercy of Allah in providing for us and calls for gratitude towards Him.  The discussion also touches on the situation in Palestine, drawing parallels with historical moments of hope in Islam and the importance of perseverance and trust in Allah's promises.  This ayah reminds us to appreciate the creation around us, understand everything is provided by Allah, and prompts us to be responsible stewards of the earth and active contributors to causes like the liberation of Palestine.  It reinforces the message of gratitude, service to Allah, and the significance of our role in the world.

Day 46 of Be Quranic examines Ayah 28 from Surat al-Baqarah, questioning disbelief in Allah by reflecting on the human journey from non-existence to life, death, and the eventual return to Him.  This verse encourages introspection on our creation as undeniable evidence of Allah's existence and power.  It challenges the logic against divine creation, using the concept of an uncreated Creator to argue for Allah's necessary existence.  This reflection not only strengthens faith but also fosters gratitude for the miracle of life and the orderly universe, guiding us towards a deeper appreciation of our existence and the omnipotence of Allah.

Day 45 of Be Quranic delves into Ayah 27 of Surat al-Baqarah, which characterises the Fasiqun (the corrupt) as those who break Allah's covenant, sever divinely mandated ties, and cause corruption on Earth.  This verse highlights three core responsibilities: worshiping Allah alone, maintaining strong familial and community bonds, and preserving the environment.  It warns that neglecting these duties results in loss in this life and the hereafter, urging believers to fulfil their obligations to Allah, society, and the natural world to avoid being among the losers.

Day 44 of Be Quranic focuses on ayah 26 of Surah al-Baqarah, discussing the use of simple yet profound parables like that of a mosquito to convey spiritual truths.  This ayah emphasizes the importance of approaching the Quran with humility and sincerity, as it can guide or mislead based on one's intentions.  Through contrasting stories of individuals like Al-Walid ibn Mughira and Salman al-Farisi, the text illustrates how arrogance can obstruct guidance, while genuine seeking leads to enlightenment.  The key message is that our approach to the Quran, grounded in humility and a pure heart, determines our spiritual path and understanding.

Day 42 of Be Qur'anic explores Ayah 25 of Surat al-Baqarah, contrasting the previous verse's warning of Jahannam with the promise of Jannah for those with faith and righteous deeds.  This ayah exemplifies the Qur'anic balance between fear and hope, encouraging believers with visions of lush gardens and eternal rewards that surpass human imagination.  The mention of fruits symbolises the luxury and abundance awaiting the faithful, with the assurance that joys familiar on Earth will be infinitely enhanced in the hereafter.  It's a reminder that the ultimate reward of Jannah is accessible through living a life of deep faith and good deeds, inspiring us to strive for this eternal abode while navigating the trials of this world.

Day 41 of Be Qur'anic reflects on ayah 25 of Surat al-Baqarah, which offers hope of Jannah, with rivers flowing beneath, as a reward for those with true faith and good deeds.  This promise counters the previous warning of Jahannam, embodying the Qur'anic theme of balancing fear with hope. Although Jannah is described using familiar imagery, its actuality is beyond human comprehension, a reward unlimited and accessible to all who strive for it in the hereafter.

Day 39 of Be Qur'anic examines ayah 24 of Surat al-Baqarah, which warns of the inescapable consequences for those who reject the Qur'an and fail to produce a comparable surah as challenged.  It introduces the concept of taqwa as a protective fear, urging disbelievers to fear the Fire fuelled by humans and stones (idols).  This serves as the Qur'an's first explicit warning of Jahannam, providing a stern reminder to obey Allah out of gratitude or, alternatively, to avoid punishment. The ayah appeals to different human motivations—some adhere to rules out of a sense of right, while others do so to avoid penalties, akin to obeying traffic laws.

On day 38 of Be Qur'anic, we delve into ayah 23 of Surah al-Baqarah, exploring the title of 'abd (slave) as the highest human station, exemplified by Prophet Muhammad ﷺ.  We discuss the significance of being a slave of Allah, freeing us from worldly enslavement and providing a firm grounding in distinguishing right from wrong.  This concept is contrasted with the pitfalls of following majority opinion or personal desires.  The importance of conscious choice in servitude, whether to Allah or worldly elements, is highlighted, emphasizing its profound impact on our lives and the hereafter.

On day 37 of Be Qur'anic, we explore ayah 23 of Surat al-Baqarah, focusing on the Qur'an's challenge to skeptics to produce a comparable Surah.  We discuss the miraculous aspects of the Qur'an, including its linguistic precision, prophetic accuracy, and historical events unknown at the time of Prophet Muhammad.  The preservation of the Qur'an, both in text and recitation, is highlighted as a unique miracle, setting it apart from other scriptures.  Additionally, we touch upon scientific miracles in the Qur'an, advising caution in using science to validate its truth due to the ever-changing nature of scientific theories. The Qur'an stands as a timeless, unchangeable truth, the ultimate word of God.

Day 36 of the Qur'anic series focuses on ayah 23 of Surah al-Baqarah, presenting the Qur'an's challenge to produce a surah like it as proof of its divine origin.  The Qur'an's linguistic precision, a miracle in itself, is highlighted, especially considering the Prophet's unlettered status and the fact that the Qur'an was an oral tradition.  The linguistic symmetry and absence of contradictions in the Qur'an are emphasized, alongside its prophetic and historical miracles, such as predicting the Romans' victory over the Persians and accurately mentioning historical figures like Haman, unknown at the time outside of the Qur'anic revelation, later confirmed by the field of Egyptology.  The post underscores the Qur'an's miraculous nature, asserting its impossibility to have been human-authored.

Today, in our Be Qur'anic series, we explore Surah al-Baqarah, specifically focusing on ayah 23, which challenges humanity to produce a surah like the Qur'an if they doubt its divine origin.  This challenge highlights the Qur'an's unique, miraculous nature, contrasting it with physical miracles of prophets like Musa and Isa.  The Qur'an's perpetual miracle lies in its linguistic perfection and auditory impact, transcending generations without losing its essence, unlike visual miracles which diminish over time into mere stories.  The Qur'an, as an unparalleled linguistic masterpiece, confounded even the best poets of Prophet Muhammad's time, asserting its divine origin and enduring as the greatest miracle given to humanity.

Day 34 of Be Quranic covers Ayah 22 of Surat al-Baqarah, following the previous day's exploration of the first command in the Quran.  This ayah continues to explain why we should worship Allah: He is our Creator and Sustainer, having made the earth a comfortable place and the sky a protective canopy.  It emphasises gratitude towards Allah for His blessings, like the earth's perfect conditions for life and the sky's protection from harm.  The ayah also highlights the importance of rain in sustaining life and bringing forth vegetation. It concludes with a reminder to not associate partners with Allah and to worship Him out of gratitude for His creation and sustenance.  This guidance is meant to change our interaction with nature and deepen our constant connection to Allah, enhancing our gratitude and consciousness of Him in every aspect of our lives.

Day 33 of Be Quranic focuses on Ayah 21 of Surat al-Baqarah, which is the first command in the Quran to enslave ourselves to our Master, Allah, who created us and our ancestors.  This command follows the introduction of different human types: the pious, the disbelievers, and the hypocrites.  The ayah emphasizes gratitude towards Allah for creating us as humans with intellect and free will, placing us at the top of the creation hierarchy.  Obeying Allah is an expression of this gratitude, making our worship pleasurable rather than a struggle.  The key to happiness is gratitude, recognising and thanking Allah for His blessings, which transforms our worship into a joyful act and leads to a more content and fulfilling life.