Podcasts about baqarah

Shaykh Abdur-Rahman (hafizahullah) begins by mentioning the Qur'anic verse in which Allah describes the servants upon whom He sends His peace and mercy. In this verse from Surat al-Baqarah, Allah explains that when calamity befalls them, they say: “Indeed, to Allah we belong, and to Him is our return.” He then explains that the seeker should recognise the nature of this worldly life: it is inevitable that one will experience hardship and trial. Believers, in particular, will be tested in their wealth, health, and lives. He further advises that remembering death and reflecting upon the rewards and blessings Allah has prepared for the believers in the Hereafter helps cultivate patience and steadfastness in times of loss and calamity. As a result, even amid worldly hardship, the seeker's heart can remain tranquil and at peace.

Usul Tafsir Kitab Fauzul Kabeer EP19 - Maulana Abdul Hadi Yaakob - Ayat dimansukhkan ikut kaedah ulama' muta'akhirin (al-Baqarah - an-Nisa')

We praise Allah for allowing us to experience and complete another Ramadan. And now that we've emerged from it, there's a question worth sitting with: what comes next?Imam Ibn Rajab al-Hanbali mentions that the pious predecessors would spend six months after Ramadan asking Allah to accept their deeds — and the remaining months begging Him to let them witness another one. That's the rhythm. Gratitude, then longing. Never stagnation.But the Qur'an gives us something even more precise than that rhythm. It gives us a transition.In Surah al-Baqarah, the discussion of Ramadan begins at ayah 183 — *kutiba alaykum al-siyam* — and runs through to ayah 187. Then, immediately, in ayah 189, Allah says:**يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ***They ask you about the crescent moons.*The companions asked Rasulullah ﷺ about the significance of the moon's phases — crescent to full, waning and returning. Allah answered that the moon exists so that humanity can track time. So we know when a month begins and when it ends. (I understand this topic is sensitive in Perth. We'll leave that there.)But then, immediately, Allah connects this to Hajj. “Qul hiya mawaqitu li al-nas wa al-hajj.” The crescents are time-markers for people — and for Hajj.The transition is beautiful. One act of worship ends. The next one begins. No gap. No off-season. The life of a believer is simply moving from one ibadah to the next. The same Lord we worshipped in Ramadan is the same Lord who governs every moment outside of it. Ramadan ending doesn't mean the haram becomes negotiable again, or the wajib becomes optional. We have a new aim now.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.-----Now, not everyone can perform Hajj. It's a mathematical impossibility. Two billion Muslims, roughly two million pilgrimage spots per year — the number has been reduced since COVID. Do the maths. It would take something like 700 years before every Muslim alive today gets a turn. That's why Hajj is the only pillar where Allah specifies man istata'a ilayhi sabila — for those who are able. Ability is a condition.But the mindset still applies. The transition from one ibadah to the next is for everyone.-----There are so many dimensions to Hajj worth unpacking. But I want to focus on one moment — a snapshot — from the stoning at the Jamarat.The backstory is Sayyidina Ibrahim عليه السلام. He was commanded by Allah, through a dream, to sacrifice his only son at that time, Isma'il. And when he told his son — and Allah recorded this exchange in the Qur'an — Isma'il responded with full submission: *ifʿal mā tu'mar* — do as you have been commanded. You will find me among the patient.But Isma'il set conditions. He said: don't do it in Makkah, because if I scream, my mother will hear and it will break her heart. And make sure the blade is sharp so it's quick.(Side note to the sons in the room: if your father knocks on your door and says he saw a dream about slaughtering you — dial 000. These days, the worst our fathers do is say, “Son, wake up for Fajr.” And even that's a struggle.)Father and son walked about five or six kilometres from Makkah to Mina. And at each of the three stations along the way, Iblis appeared. He whispered. He cast doubt. He said: *You've done enough. You built the Ka'bah. You migrated from Iraq to Jerusalem to Makkah. You've sacrificed so much already. Why this? Just say no.*At each station, Ibrahim took seven pebbles, threw them in the direction of Iblis — *Allahu Akbar* — and moved on.After the third station, Iblis left and never came back.Falamma aslama wa tallahu li al-jabin. When both of them submitted fully — the father resolute, the son's forehead on the stone — Allah called out. The test was fulfilled. A great sacrifice was sent in Isma'il's place.-----Thousands of years later, during the Hajj of the Prophet ﷺ — Hajjat al-Wada' — as he was riding his camel towards the Jamarat, he told Sayyidina Abdullah ibn Abbas: get me some pebbles.Ibn Abbas picked up pebbles about the size you could flick between your thumb and index finger. Our scholars later said: about the size of a chickpea.Rasulullah ﷺ took them and said: yes, get more of this size.And then he addressed the community. He said:**يَا أَيُّهَا النَّاسُ، إِيَّاكُمْ وَالْغُلُوَّ فِي الدِّينِ***O people, beware of extremism in religion. For nations before you were destroyed because of extremism in religion.*Think about that. This is a moment about picking up a rock. A small, mundane, physical act. But Rasulullah ﷺ saw the teaching opportunity and seized it.Because it's easy to go overboard here. You're reliving what Ibrahim went through. You're stoning Iblis. A chickpea-sized pebble? That's not going to cut it. You want to find the nearest cricket club, practice your bowling, and make sure Iblis doesn't come back next year.But no. The Prophet ﷺ said: this is the size. Not too big — you're not hurling rocks. Not too small — you're not flicking grains of rice. Just right. The balance.-----So where do we draw the line on extremism?I was speaking to some of the high school students at Qaswa about the practices of our predecessors in Ramadan. Imam al-Shafi'i would complete two full readings of the Qur'an every day during Ramadan — one in the day, one at night. That's sixty khatam in one month.The students said: that's extreme, isn't it?I said: well, how do you define extreme?Let's pull out our phones. Check the screen time. How many hours on TikTok? How many on Instagram? People are clocking seven, eight, ten hours a day staring at a screen.Now imagine we could transport Imam al-Shafi'i into 2026. We tell him: Muslims today stare at a glowing rectangle for ten hours a day, getting no benefit, and it's actually harming them.He would say: that's extremely stupid, isn't it?So who defines what's extreme? Rasulullah ﷺ does. Because he is the most balanced of humanity. The mark of this Ummah, as Allah describes it in the Qur'an: ummatan wasata — a balanced nation.When three companions each decided to push further — one would pray all night and never sleep, one would fast every day and never break it, one would worship and never marry — the Prophet ﷺ said: I am the one with the most taqwa among you. Yet I pray and I sleep. I fast and I break my fast. I worship and I marry. This is my sunnah. Whoever turns away from my sunnah is not from me.Everything has a right. Your body has a right — good nutrition, good rest. Your family has a right. Allah has a right over you in worship. Giving every aspect its due — that's balance.-----Let me sketch a few dimensions of this balance.Balance in belief. Islam respects both revelation and reason. We believe because Allah told us to believe — in Him, in the angels, in the books, in the prophets, in the Last Day, in qadar. These are revelatory matters.But our tradition also respects the intellect. Look at how Ibrahim عليه السلام argued with his people in Surah al-An'am. He didn't just say: stop worshipping your idols because Allah says so. He engaged their logic. Idols you carved with your own hands — you made them, and now you bow to them? They don't speak, don't benefit you, don't harm you. Why?And then the stars. He observed the kawkab — a beautiful star — and said sarcastically: this is my lord? But when it set, he said: I don't love things that disappear. God can't be present at some times and absent at others. I need God every moment.Then the moon appeared, full and bright. He said: this is my lord? But when it set, he said: *if my Lord had not guided me, I would certainly be among those who are astray.*Notice the shift. In the first argument, Ibrahim used pure logic — God can't appear and disappear. But in the second, he acknowledged that arriving at the worship of Allah requires revelation. Intellect can deny what is not God. But to know who God is, you need guidance.Imam al-Ghazali captured this beautifully. He said: revelation is like the sun, and reason is like eyesight. Without the sun, there's nothing to see. But without eyesight, you can't appreciate the light. Both together — that's how you see.If you rely only on revelation, your faith works fine within a Muslim bubble. The moment it's challenged from outside, it crumbles. If you rely only on reason, you can conclude that God must exist — but you'll never arrive at which God, or how to worship Him. Both, hand in hand. Ummatan wasata.Balance in practice. There are people so focused on the physicality of worship — how to raise the hands, where to place them, how to stand — that they forget the deeper purpose. Prayer isn't calisthenics. When Allah says aqim al-salah li dhikri — establish prayer to remember Me — He's pointing to something beyond movement.Every act of worship in Islam is meant to produce beautiful character. The Prophet ﷺ said: I was only sent to perfect noble character. If the more religious we become, the harsher our behaviour gets — something is broken. The balance is off.Allah tells us that prayer prevents shamelessness and evil. Yet we see people who pray, and in the same breath they double-park on someone without a care. The same tongue that recites Qur'an goes on to slander. The same hands that move in salah take what doesn't belong to them.How? Because the spiritual dimension was missing. If you truly stood before Allah in prayer — before the Creator of the heavens and the earth and everything in between — there has to be an after-effect. If you get called to the CEO's office and told off, you'll behave well for at least a few days. Now multiply that. You stood before the Lord of all worlds. You spoke to Him. Surely the effect lingers.And just as it starts to fade — Dhuhr arrives. Then before it fades again — Asr. Then Maghrib. Then Isha. Then sleep, then Fajr. The cycle continues. This is why prayer stops you from evil. You keep checking in with Allah. You keep reporting back.But strip away the spiritual dimension, focus only on the mechanics, and it loses its purpose.On the other hand, there are people who say: my heart is good, I don't need to pray. As long as I'm kind, the rituals are for other people. But then — who are you actually worshipping? If you abandon what Allah prescribed and follow only your own moral compass, you're worshipping your own nafs.-----This is the lesson of the chickpea.One nation before us fell into extremism through legalism — everything became so complicated that they abandoned practice altogether. Another fell through spiritualism — everything was about love, no boundaries, no halal or haram, just accept and you're saved. The religion dissolved. Nothing was left.Islam sits in the middle. As Imam al-Ghazali said: khayru al-umur awsatuha — the best of affairs is the middle path.The Prophet ﷺ reminded us, standing at the Jamarat, pebbles in hand: don't fall into extremism. The size of a chickpea. Not too much. Not too little. Just right.May Allah protect us from extremism in religion. May He grant us the strength to live by the Sunnah — balanced in every dimension, following our Prophet ﷺ externally and internally. Thanks for reading Grounded! 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 www.grounded.day/subscribe

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comNight 21. First of the odd nights.Go all in from here.We've been over this — Laylatul Qadr is greater than a thousand months. Greater than 83 years. Most of us won't even live to see 83. And yet Allah is handing us this, every single year, completely free. One night of worship worth more than a lifetime. Don't let it pass.The Trap of Being Born Into ItWe stopped last night at the people of Jahannam begging for water. Not a glass — just the overflow. The spillover from the cups of the people of Jannah. Just whatever drips from the abundance that Allah has given them.And the people of Jannah are told: it's haram. Nothing from Jannah reaches those who took their religion as entertainment, treated it like a game, and were completely deluded by the life of this dunya.This ayah made me pause. Because if I'm honest, this description can creep up on any of us — especially those of us who were born Muslim.Think about it. Most of us didn't make an active decision to be Muslim. We didn't wake up one day, study the options, and choose Islam. We were born into it. The guidance was handed to us without us having to do anything to earn it. And because it was given for free, we sometimes treat it that way.The attitude becomes: yeah, I'm Muslim, what's the worst that can happen? I'll burn in Jahannam for a few thousand years and eventually get to Jannah anyway.There's a story — I can't verify the chain on this one, so take it as it is — apparently Muhammad Ali would light a match and put his finger through the flame whenever he felt tempted to do something haram. Just to remind himself: if you can't take this heat, what about the fire of the akhirah? He would talk himself out of it right there.Now that might sound dramatic, but the logic is sound. Imam al-Ghazali addressed exactly this problem — that we inherit our religion, we grow up with it, and we stop thinking seriously about it. We don't study our aqidah with the weight it deserves. We don't appreciate who our Lord is. We assume rather than know.Some people say: don't ask too many questions about your religion, it'll make you doubt. Imam al-Ghazali disagreed. He said doubt is actually useful — because when you doubt, you seek answers. And there are always answers in this deen. Our scholars have spent centuries engaging with every objection from every angle. The answers are there. You just have to find them.The problem is not doubt. The problem is sitting in doubt without seeking.Following along? A paid subscription includes a free digital copy of the Surah Al-A'raf Study Guide and Workbook. A Book With No Room for DoubtAllah says: We have sent down to them a book, explained with knowledge — meaning certainty. No doubt in it.In the study of usul al-fiqh, knowledge (ilm) is defined as that which reaches the level of absolute certainty — 100%. Below it you have zhan (probability, around 75%), then shukk (50-50), then waham (25%), then nothing. Ilm is the highest level — no room for doubt.And this book operates at that level. Allah is saying: We gave them the tools. The argument was complete. There is no excuse.One small thing from this ayah that I want to highlight. Allah says this book is guidance and mercy lil ladhina yu'minun— for those who are in the process of believing. Not lil mu'minin, not for the confirmed believers. The verb form rather than the noun form. Why does that matter?In Arabic, a noun is stronger than a verb. If I say someone is reading, that just describes what they're doing right now. If I say someone is a reader, that tells you who they are. So when Allah uses the verb form here — yu'minun, those who are believing — He is saying: even if you're not there yet, even if you're still on your way, still trying, still working to get to iman — this book will be clear to you. You don't have to have arrived to see it. You just have to be making the journey honestly.This Quran is not a book for passive consumption. It's not like opening a novel at page one and following the story. It jumps. It shifts. Surah al-Fatiha, then straight into Baqarah which changes topic to topic. It demands that you think. Allah literally asks: afala yatadabbarun al-Quran — why don't you do tadabbur of the Quran? It's a book that rewards effort. When you start to dig, you start to see the coherence — and when the coherence becomes apparent to you, SubhanAllah, you realise this could not have come from a human being.

Homily: The Prodigal Son, The Lost Sheep, and the RavenFr. Marc BoulosSunday, February 8, 2026In the name of the Father and of the Son and of the Holy Spirit. Amen.Today's Gospel (Luke 15:11-32) forms a diptych with the parable of the Lost Sheep (Luke 15:3-7), which unfortunately is used systematically by the followers of Epstein, or, more accurately, by those captivated by the mentality of Epstein ecclesiology: the business model of church growth that treats the neighbor as a commodity.Which is everyone.Because if you are an American, or a European, or anyone who subscribes to the ideology of the elite class, the success ideology, the growth ideology, the manifestation ideology, you ultimately view your neighbor as property, as lesser, as acquisition. Or, as Satan has taught the Church in the West to say, you refer to your neighbor as a “giving unit.” It is a disgusting phrase.No less ugly than what they used to say when I was a child. They claimed to count souls, but they were counting giving units.Now, the key to hearing the parable of the Lost Sheep is to hear the accusation of the Pharisees and the scribes that prompted the parable, and to hear it in the context of Noah, which governs Luke. Jesus gives the parable of the Lost Sheep because he is accused of receiving:“This man receives sinners and eats with them.” (Luke 15:2)That is the key. He is accused of receiving sinners. What is returned to him from the wilderness is what is received.The prodigal, as you should know by now, is not praised for coming back. He simply returns. The parable of the Lost Sheep is about instruction, about remaining under command whether inside the fold or outside it. This is what is at stake when the follower says “No.”It is also what is at stake with the two birds in the account of the flood. You have a raven (Genesis 8:7) and you have a dove (Genesis 8:8-12).For those of you who study what I teach, you know the significance of the raven. For those who do not, the work is here. The rest is between you and God.In Hebrew, the word often associated with the raven is derived from three consonants, ʿayin, resh, bet. It refers to a migratory, nomadic bird, associated with the locality of the ʿArabah, the Syro-Arabian wilderness known to you as Mesopotamia, encompassing Lebanon, Syria, Palestine, and Iraq. The raven is nomadic in a very specific biblical sense. It pertains to peoples who mix among tribes and who come out at night. These are the tribes that fed Elijah. That is the raven Noah sends out.The word used is “release.” It corresponds to the same verb Jesus uses when he sends out the Twelve to proclaim the judgment of the Kingdom in Luke chapter 9, verse 2. He releases them under instruction.What is interesting is that this corresponds to the usage of the word “Bedouin” in the Qur'an. You have heard me speak about Bedouins, and many of you assume I am speaking about Arab culture. I could not care less about culture. I am speaking about Scripture.The Bedouins appear in the Bible and in the Qur'an, and they have a function. In Genesis 8:6-12, Noah sends out the raven before the Lord breaks his silence. The Lord had not spoken since the flood began, when he shut the ark with his own hand behind Noah (Genesis 7:16). He does not speak again until Genesis 8:15. There is release from Noah, but there is no command from God. The raven goes out into a world not yet ordered by divine speech. Noah releases the raven into disorder in anticipation of God's instruction, which alone can establish order. The same is true of the dove. Both are sent out, released in hope that they might return. It is not demanded. It is a free gesture. That is how it works.In this absence, the dove's return unfolds within divine silence, not compelled by a new command but moving in anticipation of the word by which God alone restores order. The decisive reality is the command of God, not human initiative.The prodigal, sitting on the dung heap, cannot boast, “I came back.” He came back because he was hungry. In the house of the Father, every voice is silenced before the obedience of Jesus (Philippians 2:6-11).In the Qur'an, the striking thing about the Bedouins is their obstinacy. (Rise, Andalus, p. 53; Sūrat al-Tawbah, “The Repentance, The Return” 9:97) They exist on the edge. That is why this question of sinners among the peoples on the boundaries, in the night watches, matters. Those are the ones Jesus receives. That is what angers the Pharisees and the scribes in Luke. Those whom they despise, the ravens, exist on the edge, beyond the proclamation of what is read aloud. And now they are stepping within range of that proclamation.The word Qur'an means “what is read aloud,” the proclamation of the word of God. It is rooted in Arabic, a Semitic tongue like Hebrew. Those on the margins live beyond the reach of that proclamation. The lost are released, sometimes under instruction, sometimes in hope of the instruction that alone can call them back.So for Jesus, the concern is whether the sinners and the tax collectors are within reach of the proclamation. What is truly problematic is that the scribes and Pharisees complain when the prodigals return from the edges to hear what Jesus is announcing.That is the issue.But the problem with the Epstein business model of church growth is that it does not care what Jesus is saying. In that model, the neighbor is a giving unit. So it cannot let the prodigal go.In the parable of The Prodigal (Luke 15:11-32), the father never compels the son to return. In Paul's teaching, you are never permitted to force someone to remain married to you (1 Corinthians 7:15). It is forbidden. This teaching carries over into the Qur'an as well: you are not allowed to compel anyone (Sūrat al-Baqarah 2:256; see also 4:19; 2:231).But in the Epstein model of church growth, it does not work that way. In that model, it is the opposite of what we heard today, namely, that your body does not belong to you:“You are not your own.” (1 Corinthians 6:19)The body to which Paul refers is the body politic of Jesus Christ. You are not permitted to sin against it for profit. You may not exploit any living soul for gain, least of all your own. Not according to the parable of the Lost Sheep.According to that same instruction, a sheep may be sent away and allowed to go until it heeds the call and returns, and is then received with joy according to the command, but never chased or coerced. Some sheep may even be handed over to Satan for a time, unto destruction, if they jeopardize the fold (1 Corinthians 5:5;1 Timothy 1:20). But not in the Epstein model of church growth, which cares only about security, growth, and success.God does not care about buildings, institutions, or church growth. He does not care about constitutions, or borders, or nations, or tribes. He cares about your living, breathing, precious soul.“For what does it profit a man to gain the whole world and lose his soul? For what can a man give in return for his soul?” (Mark 8:36-37)I am not God. But I am responsible to teach what God has commanded us to teach.May we submit to God's instruction like the dove, returning in hope of the word by which God alone establishes order.To him alone be the glory, the dominion, and the majesty, now and ever and unto ages of ages. Amen....

“Recite the two brightly illuminated chapters — Surat al-Baqarah and Āl ʿImrān — for on the Day of Resurrection, they will come as two clouds, or two shades, or two flocks of birds pleading for their companions.” (Ṣaḥīḥ Muslim 804)Today we kick off our journey into Signs, starting with Juz 1–3.

Date: 17/10/2025 Danayal Zia for Friday's show from 4-6pm where we will be discussing: ‘Israel Gaza and World Politics' and ‘Holy Quran is your source of Reformation' Israel Gaza and World Politics As more countries recognise Palestine, U.S. President Donald Trump readies a new plan to end the Israel-Gaza war. While he casts himself as a global dealmaker, questions remain over whether Arab leaders can play an effective role. Will Trump's Peace Pitch ease the conflict or entrench the divide? Holy Quran is your source of Reformation Since the beginning of the human race, people have wondered throughout their lifetime, how must they lead their life and what purpose does their existence serve. People of today - a timeless guidance is at your fingre tips. The Holy Quran - a "perfect Book; there is no doubt in it; [it is] a guidance for the righteous.” (Surah al-Baqarah, Ch.2: V.3). This show will address why the Holy Quran is a necessity for a flourishing life, soaked in success, prosperity and solace. Guests: Imam Rabeeb Mirza - Imam of the Ahmadiyya Muslim Community. Producers: Sana Nadeem, Nabahat Nayyrah and Nuwaira Khalid

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

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

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

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

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.

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