Podcasts about fajr

Masjid Al Falaah -7th June 2026 - 'The Great Fajr Campaign' with Mufti Adam

Masjid Al Falaah - 31st May 2026 - 'The Great Fajr Campaign' with Mufti Adam

Masjid Al Falaah - 24th May 2026 - 'The Great Fajr Campaign' with Mufti Adam

Zhikr (S1) The Messenger ﷺ said he preferred to sit and do zhikr after Fajr until sunrise than to be riding a horse on the path of Allah سُبْحَانَهُ وتَعَالَى. Whoever says in the morning: “I am pleased with Allah سُبْحَانَهُ وتَعَالَى as my Lord, with Islam as my Deen and with Muhammad ﷺ as my Prophet”, then on the Day of Judgement the Messenger ﷺ will take you to Paradise holding your hand. If you recite the first zhikr (sent below) before bed, you will have your sins forgiven even if they're equal to the foam in the ocean. If you recite the second zhikr (sent below) before bed, it is like you have praised Allah سُبْحَانَهُ وتَعَالَى with the praise of all creation.

Masjid Al Falaah - 17th May 2026 - 'The Great Fajr Campaign' with Mufti Adam

Masjid Al Falaah - 10th May 2026 - 'The Great Fajr Campaign' with Mufti Adam

Masjid Al Falaah - 26th April 2026 - 'The Great Fajr Campaign' with Mufti Adam

The Great Fajr Campaign

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

ஃபஜ்ர் தொழுகையின் அவசியமும் அதன் சிறப்புகளும் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari 20-03-2026, Jumma Taqwa Masjid, Trichy

We praise Allah for allowing us to complete another month of Ramadan and to celebrate the day of Eid together.Today is a day of celebration. Today we are happy. Today we are joyous.But if you look into the global geopolitical events at the moment, it is hard for us to be joyous. It is hard for us to celebrate. Palestinians are still being killed daily, still facing genocide. The Middle East is burning. Iran is under illegal attack by the US and Israel. And now we see yet another part of the region falling into war.It is hard for us to be joyous, because the Prophet ﷺ said: if you don't care about this Ummah, you are not from among us.So how are we to celebrate?The Boulder in the DarknessTo understand celebration in a time of conflict — when the future looks bleak and it's easy to fall into despair — I want to take you back 1,442 years.The Muslims in the nascent city of Madinah, having migrated there only five years earlier, were now under attack by all of Arabia. The largest army the Arabs had ever assembled. The Quraysh from the south. The Ghatafan from the north. The Jews of Khaybar joining the coalition.The Prophet ﷺ consulted his companions, and Sayyidina Salman al-Farisi suggested a strategy the Persians would use when outnumbered: dig a trench so the enemy cannot breach through.The Prophet ﷺ accepted the idea and commanded the companions to dig at the most vulnerable point of Madinah. He joined them in the digging. It was winter. It was cold. Food was scarce. They were hungry. They were exhausted. Yet they had to keep digging — for survival.In the darkness of that trench, they struck a boulder they couldn't break through. They called the Prophet ﷺ. He came — dusty like everyone else, hungry like all of them. He took the shovel and struck the boulder. A third of it crumbled. A spark flew. He said: Allahu Akbar — I saw the palaces of Yemen. Yemen is given to my Ummah.He struck again. Another third crumbled. Another spark. Allahu Akbar — I saw the keys of Rome given to the Ummah.He struck a final time. The boulder shattered completely. Allahu Akbar — I saw the Sassanid Empire given to the Ummah.In times of darkness — when it is easiest to fall into desperation and give up hope — the Prophet ﷺ inspired the Muslims. He told them there is a bright future for the Ummah. All we need to do is work hard and persevere in the path of Allah ﷻ.And here is what's remarkable: the Prophet ﷺ passed away before any of it came true. Yemen had not yet been given. The Sassanid Empire had not yet fallen. Half the Byzantine Empire had not yet come under Muslim rule.But the companions did not despair. They did not give up because it hadn't happened yet. They understood that when Allah promises something — lā yukhliful mī'ād — He never breaks His promises. All we need to do is fulfil our part.The Tried and Tested RecipeWhat is our part? Allah tells us in Surah Āl 'Imrān. The secret behind the victory of the Ummah — regardless of number, regardless of material strength — is two things: ṣabr and taqwā.If you have ṣabr and you have taqwā, Allah will send down thousands of angels to help you.And in the month of Ramadan, we trained exactly that.Ṣabr by day. And ṣabr here is not passive patience. It is not sitting quietly and doing nothing. In Arabic, ṣabr carries the meaning of steadfastness, perseverance — staying on the path regardless of how difficult it is, doing the right thing no matter how challenging.We did that in Ramadan. Allah told us no water, despite 40-degree heat. And this Ramadan, we saw those 40-degree days. We said no to water. We held the course until Maghrib. At 3:30 in the morning, we dragged ourselves up for suhoor, prayed tahajjud, prayed Fajr despite the weight of sleep. That is ṣabr.Taqwā by night. This is our direct line to Allah ﷻ — where the heart connects to Him in prayer, in tarāwīḥ, in Qur'an, in tahajjud, in adhkār, in du'ā.These two — ṣabr and taqwā — are a tried and tested recipe for 1,400 years. When the Ummah returns to them, Allah grants victory.Look at the history. The greatest victories came in Ramadan. Badr — 313 against 1,000 — in Ramadan. The Conquest of Makkah, the Prophet's greatest political victory — Ramadan. Qādisiyyah, the fall of the Sassanid Empire — Ramadan. The fall of Iskandariyyah at the hands of 'Amr ibn al-'Āṣ — Ramadan.Victory after victory. Because Ramadan produces the two ingredients Allah asked for.Celebrate. It's an Act of Worship.Islam is a religion that celebrates our fiṭrah. Allah who created us understands our wants, our likes, our nature. He knows we like to eat good food. He knows we like to dress well. He knows we like to be with our families and friends.So He legislated a day where dressing nicely is rewarded. Eating good food is rewarded. Sharing laughter with loved ones — within the boundaries of the Sharī'ah — is rewarded.What kind of religion is this? Everything we love, Allah rewards us for it.The Prophet ﷺ said that one of the most beloved deeds to Allah is to bring happiness to the heart of a believer. When we share happiness, when we cause others to be happy, when we create joy in the community — Allah loves to see that.And there is no better place to start than with the children. Especially the ones who fasted this year — in the heat, in public schools where their friends had cold drinks and ice cream at recess. They had ṣabr. They held on to their religion. They stood steadfast without wavering.Today is the day we celebrate them. We put joy in their hearts, smiles on their faces. Spoil them a little. Allah will reward you for it.The Work AheadToday we celebrate our graduation from Ramadan. We stand shoulder to shoulder and declare: Allahu Akbar. God is greater than our worries. Greater than our troubles. Greater than all the problems the Ummah faces.When we make du'ā, we say: Yā Allah, our problems are big — but You are Allahu Akbar.The Ummah needs ṣabr. And ṣabr is not passively waiting for miracles, not sitting around hoping angels appear. It is hard work. What do we need to do to strengthen the Ummah? What planning, what skill sets, what community building needs to happen? Let's do it together.And at night, we maintain the line — prayer, Qur'an, du'ā, that personal direct relationship with Allah ﷻ. Taqwā.We ask Allah to accept all our deeds in Ramadan. To grant us ṣabr and taqwā. To make us the people of change who bring glory back to the Ummah. To grant relief to our brothers and sisters who are oppressed everywhere — in Palestine, in Iran, in Lebanon, in Syria, in Yemen, in Sudan, and in every place.اللهم آمينEid Mubarak.​​​​​​​​​​​​​​​​ This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

Tonight is the 29th night of Ramadan. The last taraweeh. The last night of the year.Make full use of it. The best du'a for Laylatul Qadr is Allahumma innaka afuwwun tuhibbul afwa fa'fu anni ya Kareem — O Allah, You are the Pardoner, You love to pardon, so pardon me. Keep returning to it tonight, and especially at suhoor time. Allah mentions in the Quran a special rank for those who make istighfar in the early hours before dawn: wa bil ashari hum yastaghfirun. Some of our scholars would dedicate that time between the sunnah of Fajr and the salah itself entirely to istighfar — a hundred times, quietly, consistently. Do that tonight.And in your du'a, ask Allah not to make this our last Ramadan. Ask Him to grant us another.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.A few reminders: tomorrow night — Thursday, the eve of Eid — is our potluck iftar at Qaswa House. Doors open at 6pm, iftar around 6:35. Bring a plate to share. The kids will have games and activities, weather permitting. Friday is Eid prayer at MacDougall Park in Como — takbir at 8, prayer at 8:30.And this tafseer series continues. We will pick up Surah Al-A'raf every Thursday night at Qaswa — Maghrib together, some dhikr, tafseer, then Isha and dinner. 7pm. Starting this coming Thursday. If you want to follow the surah through to the end, come join us.Hadramaut, Nusantara, and the People of 'AdWe began the story of Prophet Hud last night. He was sent to the people of 'Ad — a civilisation that lived in Hadramaut, Yemen, not far from the city of Tarim.Hadramaut holds a special place in the hearts of Malay Muslims. It is the origin of the Hadrami scholars and traders who brought Islam to the Nusantara — the vast Indonesian archipelago. They came not with armies but with akhlaq. They traded honestly. They treated people beautifully. And when people asked why — why are your manners like this, why are you so trustworthy — they would explain: because I follow the teaching of Prophet Muhammad ﷺ. That is how Indonesia became the largest Muslim country in the world without a single Arab army ever setting foot on its soil.Thousands of years before any of that, 'Ad was there. A people of extraordinary power. Allah says to them in this surah: We increased you in your creation — strength, stature, capacity. They built civilisations. The Quraysh of Makkah knew about them. They took pride in them as ancestors. And so when Allah tells their story in the Quran, He is speaking directly to the Quraysh: this is who you are proud of. Look what happened to them when they rejected their Prophet.The Message Never Changed — Only the DetailsProphet Hud stood before his people and said: O my people, worship Allah. You have no god other than Him.The same words as Prophet Nuh. The same words as every prophet before and after. From Adam to Muhammad ﷺ, the core of the message has never changed: La ilaha illallah. Tawheed. Worship only Allah.But the details of the Sharia — how that worship is expressed, what the laws look like, the specifics of punishment and obligation — those have changed across time. And that is not God changing His mind. That is God being perfectly calibrated to the people He is speaking to.Every generation is different. The laws of previous nations were stricter, harsher. The tawbah for shirk in the Sharia of Musa, for instance, required death — the only atonement for major sins was the taking of life. Christianity inherited this concept and built the doctrine of atonement around it: the idea that someone must die for sin to be absorbed. Our belief is different — no one carries another's sin, and Allah does not need anyone to die on His behalf in order to forgive. He is Al-Afuww. He simply pardons. Islam came with the lightest sharia of all the prophetic traditions: even shirk, the gravest of sins, requires only sincere tawbah and the shahada.Why lighter? Because humans have become softer over time. That is simply true. My mother cycled ten kilometres to school each morning without complaint. My father hunted birds with a slingshot as a child, cooked them himself, and came home with his stomach half full before his parents knew anything about it. Today, children cry when they watch someone slaughter a chicken.People change. Allah knows this. The Sharia adapts. But the tawheed does not move.Some things remain constant from Adam to Yawmul Qiyamah: worship Allah alone, honour your parents, maintain good character, care for the orphan and the poor, speak kindly to people. The details of how — the minimum of zakat, the specific forms — may be calibrated to time and place. The principles themselves are eternal.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Why Hud Said Something Different From NuhHere is something small but worth paying attention to.When Prophet Nuh called his people, he said: I fear for you the punishment of a great day. He had to tell them what was coming — because they had never seen collective divine punishment before. Nuh's people were the first community to be destroyed. There was no precedent. The warning had to be explicit.But when Prophet Hud called his people, he said something different: Do you not have taqwa? He did not need to spell out what the punishment looked like. Because the people of ‘Ad still remembered. The great flood was not ancient history to them — it was recent memory, passed down through their ancestors. The story was fresh. All Hud had to do was point to what they already knew: don't you remember what happened? Are you not afraid?This is the Quran being precise in a way that rewards attention. The surface looks similar — a prophet calling his people to Tawheed, the elite rejecting him. But the language shifts in exactly the way historical context demands. And when you notice those shifts, as Professor Sayyid Naqib Al-Attas — who passed away just days ago, may Allah grant him the highest Jannah, one of the greatest Muslim thinkers of our age — always said: the Quran is not a book for lazy people. It rewards those who think, who ponder, who are willing to ask why.Al-Attas spent his life arguing that after colonisation and the fall of the Ottoman Caliphate, Muslims should not paste Islamic varnish over Western philosophical frameworks. He said the answer had to come from within the tradition itself. His work gave birth to institutions like IIUM — the International Islamic University Malaysia — and ISTAC. His book Islam and Secularism remains essential reading for anyone serious about Islamic education and worldview. We lost a giant.Al-Mala' — Then and NowAs with Nuh, the first to reject Prophet Hud were al-mala' — the rich and powerful elite. But there is a subtle and important difference. In the story of Nuh, the Quran simply says al-mala' min qawmihi — the chiefs of his people rejected him. In the story of Hud, it says al-mala' alladhina kafaru min qawmihi — the chiefs who disbelieved from his people.Why the extra qualification? Because not all the chiefs of 'Ad rejected Hud. Some of them believed. The memory of the flood was still close enough that some of the powerful had held on to their fear of Allah. So Allah was precise: it was specifically the disbelieving chiefs who called Hud a fool and a liar — not all of them.The pattern of al-mala' rejecting the truth is a constant across every prophet's story in the Quran. It repeats so often it cannot be coincidence — Allah is drawing our attention to a structural reality of power. The elite benefit from the existing order. A prophet comes and says the order is unjust, that the weak deserve protection, that no one is above accountability. The elite's wealth and status depend on that order remaining intact. So they fight back.And the masses, generally, follow whoever is loudest and most visible.The Prophet ﷺ said that every prophet before prophethood worked as a shepherd. Including him ﷺ. Because you learn people management from managing sheep — you learn how to lead those who follow instinct and momentum, who drift toward whoever is in front of them.We think we have escaped this. We are in 2026. We have the internet. We have access to every idea in human history. Surely we are not sheep.And then you walk into a supermarket. Milk and bread — the things almost everyone needs — are placed at the furthest possible corner. You have to walk past everything else to reach them. The placement is not accidental. It is psychologically engineered to make you spend. Children love McDonald's not because of the food but because that golden arch has been placed in their visual field since before they could speak, associated with happiness, associated with play. We did not choose to love it. We were led there.The top influencer on Instagram earns more than the CEO of Instagram. The top creator on YouTube earns more than the CEO of YouTube. We have simply replaced the ancient al-mala' with a new one — one that reaches us through screens instead of town squares, but shapes our choices just as effectively.This is why La ilaha illallah is not just a statement of theology. It is a declaration of independence. I submit to Allah alone. My thinking is shaped by what Allah has revealed. My standard for acceptance and rejection is not whatever the powerful say, not whatever is trending, not whatever algorithm is currently deciding what I see. It is La ilaha illallah, Muhammadur Rasulullah ﷺ.That is the only real freedom.Prophet Hud RespondsThe disbelieving chiefs called Hud a fool and a liar. He responded with quiet dignity: O my people, there is no foolishness in me. I am a messenger from Rabbil Alameen — the Lord of the universe.Every prophet, before prophethood, was known for their intelligence and their beautiful character. The people of 'Ad knew Hud. He was from among them — akhahum Huda, their brother. The accusation of foolishness was not sincere. They knew he was not stupid. They knew he was not lying. They rejected because they did not want what he was calling them toward.We will continue the story of Prophet Hud next Thursday at Qaswa insha'Allah.A Final Word Before EidTwenty-nine nights. Alhamdulillah.Whatever we managed this Ramadan — however much or little — we ask Allah to accept it. We ask Him to forgive us for the nights we wasted and to count among our good deeds the nights we tried. We ask Him not to make this our last Ramadan. We ask Him to let us meet the next one with stronger roots, deeper iman, and better character than we had when this one began.Taqabbalallahu minna wa minkum. May Allah accept from all of us.Thanks for reading Grounded! This post is public so feel free to share it.The tafseer of Surah Al-A'raf continues at Qaswa every Thursday night, 7pm. A paid subscription includes the Surah Al-A'raf Study Guide and Workbook. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

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This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comNight 25. Four nights left after tonight.Quick announcements: Eid will be this Friday insha'Allah, based on ANIC's announcement. Qaswa will be praying at MacDougall Park in Como. Takbir starts at 8, prayer at 8:30. Setup is at 7:30 — the more hands the better. Bring a prayer mat or picnic mat, and a plate to share is very much welcome.Tonight is also a Sunday eve, which means tomorrow is a public holiday. No excuses. Sleep early, wake up at 3am, pray, read Quran, make du'a, do your adhkar. Then sleep after Fajr and sunrise. Use it.Allah Has Been Making His CaseBefore we go forward, let me zoom out for a second.The passage we've been in started at ayah 54. Before that, we had the conversations of Yawmul Qiyamah — the people of Jannah calling out to the people of fire, the people of A'raf watching both sides, the people of fire begging for a drop of water and being turned away. Allah was essentially laying out the map: these are the stations. Jannah. Jahannam. A'raf. Choose one. Pick your lane and start walking.Then from ayah 54, Allah pivoted. He said: you've seen the destinations — now let me tell you who your Lord is. He is the One who created the heavens and earth. The sun, the moon, the stars — all running on His command. And once you know that, He gives you the next step: call on Him. Make du'a. With humility on the outside and fear and hope on the inside.And now — if that still isn't enough — He says: look around you.A paid subscription includes a free digital copy of the Surah Al-A'raf Study Guide and Workbook. Two Revelations, Both Meant to Be ReadAllah has sent us two books.The first is masthoor — the written. That's the Quran. The second is manzoor — the observed. That's nature. And our scholars tell us that both must be read together. If you read only the Quran and never engage with nature, you'll be left behind as the world advances — because in the study of nature, properly done, you find your way back to Allah. And if you only engage with nature and ignore the Quran, you'll have wonder without guidance.Both. Together. That's the prescription.This is why our prayer times are tied to the sun and our fasting is tied to the moon. Islam is the only religion that makes you interact with the physical universe five times a day. But most of us have outsourced that interaction to an app. Which is fine — until two apps give different iftar times and then my WhatsApp fills up with the same question every Ramadan.Go outside. Look at the horizon. That's when Maghrib is.Once in a while, find the Qibla with the stars. In WA, if you look for Orion's Belt, that's your east. Know when prayer time starts from the position of the sun. I make every student who comes through my class do this at least once. I don't know if they remember it years later. But I hope they remember that they looked up at the sky and found their way to Makkah without an app.

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comTonight is the 24th night. Eid has been announced — next Friday, insha'Allah. That means 29 nights of Ramadan this year. Which means we have five nights left.Before anything else — stay out of the arguments about moon sighting. Online or otherwise. This is not the time. There is a hadith that the Prophet ﷺ was once shown the exact night of Laylatul Qadr and was on his way to tell the companions — when he found them arguing among themselves. And Allah caused him to forget it. That knowledge was lifted because of the dispute. Arguments in the community literally cost us Laylatul Qadr. Don't be that person. Not in these last few nights.Quick Recap Before We Move ForwardLast night we covered the four adabs of du'a from ayat 55 and 56:The external two — tadarru', humility of body and word, and khufya, keeping your voice low and not screaming at Allah. The internal two — khawf, fear that Allah might ignore us the way we've been ignoring Him, and tama', that deep aching hope that He — and only He — can answer.Both pairs working together. The outside and the inside. The posture and the heart.And then ayah 56 ends with a statement that stopped us last night: inna rahmatallaahi qaribun minal muhsineen — indeed, the mercy of Allah is near to those who are muhsineen.We said we'd come back to it. So let's.Who Are the Muhsineen?Ihsan. We go back to Hadith Jibril — the hadith where Jibril came to the Prophet ﷺ in the form of a man and asked him about Islam, then Iman, then Ihsan. And the Prophet ﷺ defined ihsan as: to worship Allah as if you see Him. And if you cannot see Him — know that He sees you.That feeling of being permanently, completely seen. Not watched in the surveillance sense. Seen in the sense that matters — that Allah knows. That nothing is hidden. That what you do alone in the dark is exactly as real as what you do in front of people.A person with ihsan finds it hard to misbehave. Because wherever they go, they carry that awareness. They are, if anything, better in private than in public — because they're not performing for anyone. They are performing only for Allah.The Prophet ﷺ is the living example. When he led the jama'ah in prayer, he kept it relatively short. He was always conscious of who was behind him — the elderly, mothers, children. He would actually turn and look at the congregation before beginning prayer, taking stock of who was there, adjusting accordingly. When Mu'adh ibn Jabal once led a prayer and launched into a long portion of Surah Al-Baqarah, the Prophet ﷺ pulled him aside after and said: ya Mu'adh, what is this fitna? There are people behind you.A paid subscription includes a free digital copy of the Surah Al-A'raf Study Guide and Workbook. But when the Prophet ﷺ prayed alone? Abdullah ibn Abbas narrated that he prayed behind the Prophet ﷺ one night. First raka'ah — Surah Al-Baqarah. Second raka'ah — Surah Ali Imran. Ibn Abbas eventually had to break his wudu, renew it, and come back. The Prophet was still praying. No audience. No performance. That is ihsan.And then there was the lady of the bukhur. There was a woman at the Prophet's masjid whose duty was to bring incense and make the masjid smell beautiful. No name recorded. Just her role, quietly, faithfully. One night she passed away. She was washed, shrouded, and buried before Fajr — the companions didn't want to disturb the Prophet ﷺ over someone they considered insignificant. After Fajr he turned around, noticed she was absent, and asked where she was. They told him. He said: why didn't you wake me? And then he went to her grave and prayed Salatul Janazah over it.The cleaner. The incense lady. He noticed. He cared. He went. That is ihsan expressed outward — toward the people around you.

The Last Ten Nights Are HereBefore diving into the final ayah of Surah Al-Muzzammil, a timely reminder — tonight is the 23rd night of Ramadan. The last ten nights are upon us, and the Prophet ﷺ told us to hunt for Laylatul Qadr in these nights, especially the odd ones. Tonight is one of them.So what should fill these nights? Extra raka'at. Extra Quran. Extra dhikr. And the best du'a for this occasion comes to us through Sayyidatuna Aisha (رضي الله عنها), who asked the Prophet ﷺ: if I encounter the Night of Al-Qadr, what should I say? He replied: “Allahumma innaka ‘afuwwun tuhibbul ‘afwa fa'fu ‘anni” — “O Allah, You are the Most Pardoning and You love to pardon, so pardon me.”Now, there's an important distinction here between ‘afw and ghafar. When we say astaghfirullah and ask for Allah's forgiveness (ghafar), the record of the sin remains — but the punishment is cancelled. The deed is still in the books on the Day of Mahshar, but Allah will not punish us for it.Al-'Afw is something else entirely. It is when the record is expunged altogether. Wiped clean. As if the sin never happened. This is why the Prophet ﷺ said that whoever fasts sincerely and prays during the nights of Ramadan — and catches Laylatul Qadr — will have all their past sins forgiven. They exit Ramadan like the day they were born. No record of sins whatsoever.It's just a few nights. Sleep a little less. Yes, there will be tiredness — that's okay. This is our training. Don't miss a night that is greater than a thousand months, greater than 83 years of worship.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Where We Left Off — The Arc of Surah Al-MuzzammilThe surah opened with a command: stand up at night, pray, and recite the Quran. Why? Because the day is full of heavy tasks — spreading truth, standing for justice, enduring hardship — and the strength to carry all of that comes from the spiritual work done at night. Reading about Jannah motivates. Reading about Jahannam sobers. The connection to Allah realigns everything.Then came the warning through the story of Fir'aun — richer, stronger, more powerful than the Quraysh, yet destroyed in an instant when he rejected Prophet Musa. Then the terrifying imagery of Yawmul Qiyamah: skies torn apart, children's hair turning white from sheer terror. And finally, the choice: believe and take the prophetic path, or reject and face the consequences. Every choice carries a consequence.Now the surah circles back to where it began — Qiyamul Layl — but this time with something remarkable: mercy.Allah Knows Our WeaknessThe original command was demanding. Stand up most of the night — two-thirds, or at least half, or at the very minimum a third. The Prophet ﷺ did this every single night, without exception, even while travelling, even during battle. But Allah knew that the rest of the ummah would struggle.Allah says: “Indeed, your Lord knows that you stand less than two-thirds of the night, sometimes half, sometimes even less than a third — and so do a group of those with you.”Allah is the One who measured the length of night and day. Some seasons, the nights are long and Qiyamul Layl is easier — in Perth during winter, Maghrib comes in at 5:15 and Fajr isn't until around six. Plenty of time to sleep and still wake up. But in the peak of summer, when Fajr is at 3:30? That's a different story. Allah knows all of this.And so He says: “He has forgiven you.” Qiyamul Layl is fard upon the Prophet ﷺ, but for the rest of us, Allah has already shown mercy and lifted that strict obligation.But Don't Abandon It AltogetherHere's the key — just because the full obligation has been eased doesn't mean doing nothing is an option. Allah says: “So read what is easy for you from the Quran.” Stand up for even two raka'at. Read whatever surahs have been memorised. Carve out even a small portion of the night for spiritual work.This is a fundamental principle in Islam: what cannot be accomplished entirely should not be abandoned in totality. Islam doesn't teach perfectionism — it's not 100% or nothing. It teaches consistent effort. The Prophet ﷺ said that the most beloved deeds to Allah are those that are consistent, even if they are small. Two raka'at every single night outweighs a marathon session once a month.And this, by the way, is one of the great purposes behind memorising the Quran — so that those surahs can be recited in prayer. Al-Kahf, Al-Mulk, Al-Baqarah — they come alive when recited standing before Allah at night.The Three Excuses Allah AcceptsThen Allah provides specific concessions. First: those who are sick. Illness isn't a choice — when rest is needed for recovery, Allah says it's okay.But then come two more categories that are remarkable, because they are things people can choose — and Allah still grants them as valid reasons for doing less Qiyamul Layl.The first: those who travel the earth seeking Allah's bounty — meaning those who are out working, doing business, building economic stability. The second: those who fight in the path of Allah, defending the religion and the community.These two are placed in equal standing. Working hard to earn a living is given the same weight as defending the faith. That is extraordinary. It tells us something profound about how Islam views economic productivity — not as a worldly distraction, but as an act valued by Allah Himself.The Prophet ﷺ said the best rizq is what a person earns from their own effort, and he pointed to Prophet Dawud (عليه السلام) as the example — a prophet, a king, and yet also a blacksmith who worked with iron and ate from the labour of his own hands.Ibn Umar expressed this beautifully. He said the best deaths he could wish for were two: martyrdom in the path of Allah, and dying on a business journey — on his camel, with his trade goods, on his way to earn a living. Because this ayah puts them side by side.Islam Wants Muslims to Be Wealthy — But With PurposeThe encouragement to work hard and build wealth doesn't come without direction. Islam doesn't say: get rich so you can buy the fanciest car, then a fancy island, and once you run out of things to buy on earth, spend a trillion dollars trying to conquer Mars.Islam says: be rich, but that's not the end goal. The ummah becomes strong when Muslims have economic power and an akhirah mindset. With wealth, the community can build schools, support students in critical fields, fund long-term projects. This is Sadaqatul Jariyah — continuously flowing charity that keeps giving long after the initial contribution.There's a telling hadith in Imam Al-Nawawi's Forty Collection that captures this tension perfectly. The poor companions once came to the Prophet ﷺ and complained: “Ya Rasulullah, the rich have taken all the extra reward! They pray like we pray, they fast like we fast — but they can give charity from their surplus wealth, and we can't.” The Prophet ﷺ reassured them that dhikr — saying SubhanAllah, Alhamdulillah, Allahu Akbar — is also charity. The poor companions went away happy. But a few days later? The rich started doing dhikr too. Now they had both. The poor came back and said: what about us now?The point isn't to vilify poverty. The Prophet ﷺ went on to explain that there is charity in every good act — helping someone onto their ride, carrying someone's load. But wealth opens doors that nothing else can. Zakat, the pillar of Islam, is only payable by those who have wealth. And the framing matters: it's not that the wealthy have to pay zakat — they get to pay zakat. Without wealth, that entire pillar of Islam is inaccessible. And hajj is the same.The story of Sayyidina Uthman (رضي الله عنه) at the Battle of Tabuk drives this home. He donated so generously — horses, camels, wealth — that the Prophet ﷺ said: “Nothing Uthman does after this will harm him.” Guaranteed paradise. And Uthman wasn't living in poverty. He had luxuries. But look at the scale of what his wealth allowed him to do for the ummah.At the same time, Islam doesn't expect anyone to give 100% away. The best charity, the Prophet ﷺ said, is what is spent on family — on spouses, on children. The balance is always there: spend on yourself, on your family, and on the ummah for the sake of the akhirah.The Beautiful LoanEven with all these concessions, Allah says: still, read what is easy from the Quran. Establish your salah. Pay your zakat. Don't let the extras overshadow the foundations — a hundred raka'at of Qiyamul Layl mean nothing if Fajr is missed. Generous charity donations mean nothing if zakat is neglected. The obligatory always comes first.Then comes a stunning phrase: “And give Allah a beautiful loan (qard hasan).”A qard hasan is a loan with no deadline for repayment and no interest. Every good deed — every act of worship, every charity, every kindness — is a loan to Allah. And here's the beauty of it: Allah doesn't need our loan. He owns everything in the heavens and the earth and everything in between and beyond. He could simply say: “That's Mine, I gave it to you, give it back.”But in His mercy, Allah understands human nature. He understands that people are wired to think in terms of profit and return on investment. So He frames it as a transaction: give Me a loan, and I will surely repay you — multiplied many times over. In human transactions, demanding extra on a qard is riba. But with Allah, He is the One promising to multiply the return. It's the ultimate ROI.And what can a person invest with? Two things: wealth or skills. Both require Muslims to be hardworking.It's All For UsAllah then makes something clear: whatever is sent forth for the akhirah, it's essentially for our own benefit. Allah doesn't need our investment. Every command He gives is for our sake, not His.And there's a profound observation embedded here. As humanity lives more and more comfortably — materially, physically — mental health continues to decline. The richer the country, the higher the rates of depression and anxiety. Why? Because life without purpose erodes the soul. When everything is easy and comfortable, humans lose their sense of direction.Islam solves this by providing a purpose so enormous that no amount of wealth or comfort can make it irrelevant: getting to Jannah. How do we get there? That question structures every day, every decision, every effort. It keeps life purposeful no matter the circumstances. And when the community works together with that shared purpose, everyone rises.Ending with IstighfarThe surah closes with a command to seek Allah's forgiveness. Wastaghfirullah — make istighfar. There are two dimensions to this.First, the timing. The pre-dawn hours — suhoor time — are the best time for istighfar. Allah praises those who seek forgiveness in the early morning. For those already awake for Qiyamul Layl, this flows naturally.Second, there's a subtler reason. Sometimes, in the middle of worship and good deeds, something dangerous creeps into the heart. A feeling of: “I woke up for Qiyamul Layl. I read Surah Al-Kahf in one raka'ah and Surah Al-Mulk in the next. I'm amazing.” Or after giving a large charity: “I'm so generous. Look at what I gave.”This is kibr — arrogance — and it's one of Shaitan's favourite tricks. When he can't stop someone from doing good deeds, he tries to spoil the deed through the intention. So the surah ends with the antidote: astaghfirullah. Centre yourself. Realign the intention. “Ya Allah, if there was any misalignment in my heart, I seek Your forgiveness.”Indeed, Allah is Most Forgiving and Most Merciful.The Complete Message of Surah Al-MuzzammilAnd with that, Surah Al-Muzzammil comes to a close. Its message is beautifully complete: stay up at night, even a little. Pray. Read Quran. Let that spiritual recharge fuel everything in the day — the work, the earning, the serving of the ummah. Islam is a religion of balance: worship at night, work hard in the day. And in between, give everything its right. The body has a right — rest, nutrition, exercise. Family has a right — time and attention. And Allah has a right — acts of worship.Fulfil all those rights. That's the straight path.Your Action Steps This Week* Make the du'a of Laylatul Qadr every night. Memorise “Allahumma innaka ‘afuwwun tuhibbul ‘afwa fa'fu ‘anni”and repeat it abundantly in the remaining nights of Ramadan. Understand the difference — this isn't just asking for forgiveness, it's asking for a complete clean slate.* Do something every night, even if it's small. If two raka'at is all that's manageable, pray two raka'at. If one page of Quran is what's realistic, read one page. Don't let the inability to do everything become an excuse to do nothing.* Reframe how work fits into worship. This ayah places earning a livelihood alongside fighting in the path of Allah. Approach work this week with the conscious intention that economic productivity is an act Allah values — and use what is earned to benefit family and community.* Audit the foundations before the extras. Before adding more nawafil, make sure the obligatory salah and zakat are fully in order. The extras don't compensate for gaps in the foundations.* End every night with istighfar. After Qiyamul Layl, after du'a, after any act of worship — close with astaghfirullah. Let it be the safeguard against arrogance creeping into the heart through the very deeds meant to bring closeness to Allah.May Allah grant us the strength to apply the lessons from Surah Al-Muzzammil — to pray at night, recite the Quran, and work hard in the day for the benefit of the ummah. May Allah allow us to enter Jannah with the Prophet ﷺ and with the Sahaba.Next week, inshaAllah, we begin Suratul Muddaththir. Don't forget — tonight is the 23rd night. Qiyamul Layl. Stay up extra. Make lots of du'a.Assalamualaikum warahmatullahi wabarakatuh.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 groundeddaily.substack.com/subscribe

Opening Reminder: The Last 10 Nights of RamadanTonight marks the 21st night of Ramadan — one of the odd nights in which Laylatul Qadr may fall. The Prophet ﷺ urged us to seek it in the last ten nights. Allah describes it as a single night greater than a thousand months — more than 83 years of worship.The minimum we should commit to: praying Isha and Fajr in congregation every night of these last ten. The Prophet ﷺ said whoever does so receives the reward of praying the entire night. If you can't get to the masjid, pray with a family member.Make extra effort with additional rakaat, Quran, and dua. Sayyidatuna Aisha asked what to say if she encountered Laylatul Qadr, and the Prophet ﷺ taught her: Allahumma innaka 'afuwwun tuhibbul ‘afwa fa'fu 'anni — “Oh Allah, You are the Pardoner and You love to pardon, so pardon me.”The aim: to exit Ramadan free from sins, as though born anew.Tajweed Breakdown: Ayah 20, Surah Al-MuzammilThis is the final ayah of the surah — a lengthy one spanning half a page. Key rules covered include:The letter 'Ain — produced from the middle of the throat with partial constriction. It flows, unlike a full glottal stop.Qalqalah — a bouncing sound applied to the five letters (qaaf, taa, baa, jiim, daal) when they carry sukun. Avoid bouncing non-qalqalah letters.Noon Sakinah and Tanween rules throughout the ayah: ∙ Ikhfa (partial merging) — when noon sakinah meets letters outside the yarmaloon and idhar groups (e.g., noon before thaa, taa, sin, faa). Keep the back of the tongue flat when the following letter is light. ∙ Idgham (full merging) — when noon sakinah meets a yarmaloon letter. Read with gunnah for ya, nun, mim, and waw. No gunnah for laam and raa. ∙ Idhar (clear pronunciation) — when tanween is perfectly aligned, or noon sakinah carries a sukun sign before a throat letter. No gunnah, no merging.Identifying tanween type: A perfectly aligned (stacked) tanween indicates idhar. An unaligned (offset) tanween indicates merging (idgham).Mim sakinah before mim — idgham mutamathilain, read with gunnah.Madd rules: Madd asli (natural prolongation, two harakat) applies throughout. Madd badal appears in several places but operates under madd asli rules in this reading. Madd 'arid lil-sukun (two, four, or six harakat) applies when stopping at the end of a word — keep it consistent throughout.Lafzul Jalalah (the name “Allah”): The laam is read heavy when preceded by fathah or dhammah, and light when preceded by kasrah.Pronunciation reminders: ∙ The letter haa at the end of a word must still be subtly pronounced, not swallowed. ∙ Kaaf carries a slight exhaled breath when stopping on it. ∙ Laam is produced from the sides of the tongue against the upper molars, not the tip.Closing: The full ayah was recited together. This completes the reading of Surah Al-Muzammil, built up week by week across the series. A reminder to make extra dua in these final nights. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comFollowing along? A paid subscription includes the Surah Al-A'raf Study Guide and Workbook. Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.The last ten have begun.Taharaw laylatal qadr fil ashril awakhir min Ramadan. Hunt for Laylatul Qadr in the last ten nights of Ramadan.Here's why this gift exists. The Prophet ﷺ once told the companions about a man from the Banu Israel who worshipped Allah for 80 years straight. Not 80 years of regular life with some ibadah mixed in. 80 years of dedicated, committed worship. The companions were jealous — and honestly, who wouldn't be? We live 60, maybe 70 years. The Prophet ﷺ himself said the age of his ummah is between 60 and 70, and very few go beyond that. And yes, there are billionaires today spending fortunes trying to extend human life to 120, 130 — but biologists will tell you that quality of life drops significantly past a certain point, no matter how much money you throw at it. That's just how the body is built.So the companions asked: Ya Rasulullah, how do we compete with people who had 80 years to worship Allah when we barely get 60?And then Allah revealed an entire surah — Surah Al-Qadr — answering that question.The night of Al-Qadr is greater than a thousand months.Not equal to. Greater than. 1,000 months is 83 years. And Allah didn't say you get this once. You get it every single year. Think about that. If you start taking your deen seriously at the age of 10 and you live to 70 — that's 60 Ramadans. 60 Laylatul Qadrs. 60 opportunities where one night of ibadah is worth more than 83 years of continuous worship. In terms of quality of ibadah, how old are you really?That is the gift Allah gave the Ummah of Muhammad ﷺ.So don't let any of these ten nights pass you without something in it. The absolute minimum — and none of us should drop below this — is to pray Isha in jama'ah and pray Fajr in jama'ah. Just those two. The Prophet ﷺ said whoever does that, Allah writes for them the reward of praying the entire night. Imagine praying the entire night. Now imagine that night is Laylatul Qadr. Do it every night for these ten nights and insha'Allah you will not miss it. Beyond that — pray your sunnah, do taraweeh, read some Quran when you get home, wake up a few minutes before suhur and make dua.For the sisters who can't pray right now — you are not left out. Your dua is the same. Your dhikr is the same. Sayyidah Aisha RA asked the Prophet ﷺ what to say on Laylatul Qadr: Allahumma innaka afuwwun tuhibbul afwa fa'fu anni. O Allah, You are the Most Forgiving, You love to forgive, so forgive me. That's the dua. Fill these nights with it.The People of the Heights — And What Their Story Tells UsWe stopped last night at the Ashab al-A'raf — the people standing on the elevated ground between Jannah and Jahannam, neither here nor there, their good and bad deeds perfectly balanced at 50-50.From their vantage point on the heights, they can see both destinations. And here's a detail I want you to sit with: the ayah says wa idha surifat absaruhum — when their gaze was turned towards the people of fire. They didn't choose to look. Allah turned their eyes. Given the choice, if you're standing on the A'raf and Jannah is right there on one side — you know exactly where you're going to keep your attention. You're not voluntarily turning to look at Jahannam.But Allah turns their gaze. And the moment they see the punishment the people of fire are enduring, they immediately make dua: Rabbana la taj'alna ma'al qawmidh dhalimin — O Allah, do not place us among the wrongdoers.Then they recognise people. They call out to the people of fire and they know them — ya'rifoonahum bisimaahum — by the marks on them. And this makes sense, because the Ashab al-A'raf are the in-between people. In their life on earth, they moved between both worlds. Sometimes in the company of good people, sometimes in the company of bad. So on Yawmul Qiyamah, they look at Jahannam and they see faces they know. And they look at Jannah and they see faces they know too.They point to the people of Jannah — people like Bilal, like Sumayyah, like Khabab ibn al-Aratt — and they say to the people of fire: are these the ones you swore would receive no mercy from Allah? Look where they are now.Why Do They Get to Enter?And then comes the moment. Allah says to the Ashab al-A'raf: udkhulul jannah — enter Jannah.Some of the mufassirun say this is the Ashab al-A'raf congratulating the people of Jannah as they enter. Others say it is the angels — who had been guarding the Ashab al-A'raf at the heights, preventing them from moving — now giving them permission to enter.

Tonight is the night of Badr.On this night, 1,443 years ago, 313 Muslim men camped on the plains of Badr — underprepared, outnumbered more than three to one — on the eve of a battle that would determine whether Islam survived or was extinguished.There is no tafseer of Surah Al-A'raf tonight. Tonight belongs to Badr.How They Got ThereThe Muslims left Madinah on the 12th of Ramadan. The mission was straightforward: intercept Abu Sufyan's caravan returning from Syria — the largest trading caravan the Quraysh had ever assembled, loaded with profits from goods financed largely by wealth confiscated from the Muslims at the time of Hijrah. Not a battle. An interception.But Abu Sufyan's scouts were sharp. One of the Bedouin trackers found camel droppings along the route, opened them, and recognised the date pits inside as coming from the farms of Madinah. The Muslims were tracking them. Abu Sufyan immediately rerouted and sent the fastest rider in his group back to Makkah — the rider sliced the nose of his camel and smeared the blood on himself to arrive with maximum drama, ensuring the message landed with urgency.Abu Jahl raised 1,300 men. Not to protect the caravan — the caravan had already escaped. This was about something else now. We are going to crush Islam and the Muslims once and for all.By the time 300 of that army turned back — satisfied that their property was safe — 1,000 Quraysh warriors were marching toward Badr with that single purpose.The Muslims, meanwhile, had 313 men. Two horses. Seventy camels. And eight swords.They had not come prepared for battle. They had expected a small caravan escort — ten, twenty, thirty men at most. They found an army.And they did not turn back.The Leadership of the Prophet ﷺWhen the Prophet ﷺ chose a campsite on the plains of Badr, a companion — al-Hubab ibn al-Mundhir — approached him and asked a remarkable question: Ya Rasulullah, is this position based on revelation from Allah, or is this your personal judgement?The Prophet ﷺ said: personal judgement.Al-Hubab said: in that case, may I suggest we move further forward — to the wells of Badr — so that we control the Quraysh's access to water?The Prophet ﷺ accepted. He moved the entire army.This is a man who could have said: I am the Prophet of Allah, my opinion is final. He said nothing of the sort. He distinguished clearly between what came from Allah and what came from his own thinking. And when a companion had a better idea, he took it.A leader who cannot be corrected is a leader who will eventually fail. The Prophet ﷺ modelled the opposite: you are not any stronger than me, and I am not any less in need of the reward from Allah. When they shared rides on the 160-kilometre journey — three men, including the Prophet ﷺ, rotating on one camel — his companions begged him to ride the whole way. He refused. He walked his share.The Night BeforeThat night, with a thousand armed men across the plain, Allah gave the Muslims a gift: sleep.Anyone who has had a major exam, a difficult interview, a high-stakes day ahead knows what that night feels like. You lie awake. The mind races. The Muslims knew what was coming — and they slept.Allah also sent light rain on the Muslim side. The ground compacted. The march in the morning would be firm underfoot. On the Quraysh side, Allah sent heavy rain. Sleepless. Muddy ground. No access to water. Before a single sword was raised, the advantage had already shifted.The Prophet ﷺ spent much of that night in dua — arms raised so intensely that his shawl fell to the ground. Abu Bakr al-Siddiq, waking before Fajr, wrapped it back around his shoulders and stood listening. Among the duas the Prophet ﷺ made that night: Ya Allah, if You destroy this group, You will never be worshipped on this earth again. These were the best of the Muslim men. Most of them. If they fell here, there would be no rebuilding.The dhikr of Badr — the one the Prophet ﷺ repeated through that night and into the battle — was Ya Hayyu Ya Qayyum. The Ever-Living. The Ever-Sustaining. The One who holds everything in existence. Repeat this in your own difficult nights.Islam Is a Salad BowlWhen the Prophet ﷺ organised his army on the morning of battle, he divided them into three groups: the Muhajirin on the right, led by Sayyidina Ali; the Ansar on the left, led by Sayyidina Sa'd ibn Mu'adh; and a mixed group at the centre, where the Prophet ﷺ stood himself, with the banner held by Mus'ab ibn Umayr — the first companion to migrate to Madinah, the man through whose teaching most of the Ansar had embraced Islam.Why keep them separate? Why not one unified mass?Because Islam does not erase identity. It never has. The Muhajirin were Meccan. The Ansar were Medinan. Different dialects, different traditions, different cultures — and at this point in history, genuinely different peoples. Islam acknowledged that difference and worked with it. Each group fought with the strength that came from who they were.Islam is not a melting pot. It is a salad bowl. A tomato remains a tomato. A cucumber remains a cucumber. Mixed together, each contributing what it is — they serve something greater than any one of them alone.Keep your cultural identity. Be proud of who Allah made you. Learn your mother tongue. And be equally proud to be Muslim — guided by Islamic principles, united by La ilaha illallah Muhammadur Rasulullah, with Arabic as the thread that connects the entire ummah across every language and culture.Help Comes in Ways You Cannot SeeWhen the battle began, most of the Muslims did not know they were being assisted by angels. They raised their weapons and fought with everything they had. Some were injured. Some were martyred. They had to show up. They had to put in the effort. The help came — but it came to those who were already in the field.Jibreel came wearing a yellow turban, marked like Mus'ab ibn Umayr. A thousand angels — one for every Quraysh soldier — came wearing white, on white horses. The Quraysh saw them coming from across the plain. They did not know what they were seeing.And then Iblis — who had marched alongside the Quraysh in the guise of Suraqah ibn Malik, who had promised them safety, who had said I am with you, no one can defeat you today — Iblis was the first to see the angels. He turned and fled.I see what you do not see. I am afraid of Allah.The Quraysh: You were the one who convinced us to come! You were the one who promised us victory!Iblis said nothing more. He left.This is who Iblis is. He is there when things are going well. The moment the cost becomes real, he disappears. The friends you make in sin will not be there when the consequences arrive.Abdullah ibn Mas'ud — a man so small he stood barely above a metre — captured Sayyidina Abbas, the Prophet's uncle, a giant of a man with a voice that could carry across a battlefield. Abbas was humiliated. He told everyone who saw him: it wasn't this small man — there was someone bigger, someone else who took me down. When Abdullah ibn Mas'ud brought Abbas to the Prophet ﷺ, the Prophet ﷺ confirmed: it was not you, Abdullah. You were assisted by an angel.Do not be arrogant with your success. You put in the effort. But the victory was never yours alone to claim.The Secret of Badr — And of RamadanThe Quran tells us the secret of Badr in Surah Ali Imran in two words: sabr and taqwa.Sabr is steadfastness — continuing on the right path regardless of how difficult it becomes. Taqwa is your living connection with Allah.Ramadan trains both. Every day of fasting hones sabr — the steadfastness to stay on the right path regardless of hunger and exhaustion. Every night of prayer and Quran builds taqwa — the connection with Allah that carries you through what the day alone cannot prepare you for.The Prophet ﷺ won his greatest military victory in Ramadan — on the 17th, on the plains of Badr. His greatest political victory, the Conquest of Makkah, was also in Ramadan. Sa'd ibn Abi Waqqas defeated the Persian Sassanid Empire at the Battle of Qadisiyyah in Ramadan. Amr ibn al-As conquered Egypt in Ramadan.The pattern is not coincidence. It is a formula.Fast your days. Pray your nights. And trust that when you show up on the field with whatever weapons you have, Allah will send what you cannot seeBadr Wallpaper for smartphonesBadr Wallpaper for tablets.Badr wallpaper for computersAfter Witr tonight insha'Allah — Salawat Badriyya.Following along with the series? Consider a paid subscription to receive a free digital copy of the Surah Al-A'raf Study Guide and Workbook. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

A quick note before we begin: from tonight, we recite Dua Qunut in Witr. The Shafi'i madhab holds that Qunut in Witr is only in the second half of Ramadan — following the practice established by Sayyidina Umar ibn al-Khattab when he unified the companions behind one imam for Taraweeh and instructed Sayyidina Ubay ibn Ka'ab to lead with Qunut in the final nights. May Allah enter us among those who pray with the imam from beginning to end, and receive the reward of a full night's prayer.The Battle of Badr — ApproachingThe Muslims left Madinah on the 12th of Ramadan. Tonight, in the timeline of history, they would have been settling into the plains of Badr — fasting, outnumbered, about to face something no one had fully planned for.The original aim was to intercept Abu Sufyan's caravan returning from Syria — laden with the wealth the Quraysh had confiscated from the Muslims at the time of Hijrah. Abu Sufyan's scouts, however, found camel droppings containing date pits from the farms of Madinah. He understood: the Muslims are tracking us. He rerouted the caravan and sent the fastest rider back to Makkah with a call for reinforcements — the rider even smeared camel blood on himself for dramatic effect, to ensure the message landed with urgency.Abu Jahl raised 1,300 men. By the time they reached the plains of Badr, the caravan had already escaped via a different route. Three hundred of the Quraysh army turned back — the property was safe, their reason for coming was gone. But Abu Jahl pressed forward with a thousand. This was no longer about a caravan. This was about crushing Islam once and for all.When the Prophet ﷺ chose a campsite on the plains of Badr, one of the companions asked: Ya Rasulullah, is this position based on revelation, or is this your personal judgement? The Prophet ﷺ said: personal judgement. The companion said: in that case, may I suggest we move further, to control the Quraysh's access to the wells?The Prophet ﷺ accepted. He moved the entire army.In that moment — a Prophet, the most beloved of creation, moving his troops based on a suggestion from a companion — is a masterclass in leadership. A good leader takes counsel. A good leader distinguishes between revelation and personal opinion. A good leader is not too proud to be corrected.We continue the story of Badr tomorrow insha'Allah.The Blame Game Has No EndReturning to Surah Al-A'raf — yesterday we saw the people of Jahannam blaming each other as they entered. The followers blamed the leaders. The leaders said: you chose to follow us. Taste what you earned.Now Allah introduces a further dimension: the former and the latter — early generations and those who came after.Think about what this means personally. If someone in your family tree was the first to introduce something harmful — idol worship, a corrupt practice, a tradition that led generations away from Allah — and their descendants followed without question, then when all of them meet in Jahannam, the descendants will turn to the ancestor: you started this. This is your fault. You deserve more.It is a sobering thought. The decisions we make do not end with us.The Reverse Is Also TrueBut the reverse is equally real — and this is where the heart lifts.A thousand years ago, the ancestors of many Muslims sitting in our community tonight were not Muslim. The Malays were Hindu and Buddhist. The Turks were sky-worshipping pagans on the steppe. The Indonesians had their own traditions. And then — somewhere up that family tree — one person made a decision. I am going to be a Muslim.Because of that one decision, generations of descendants were born into Islam. Every salah they prayed, every fast they kept, every act of charity they gave — a portion of that reward travels back up the chain to the one who made the original call.That ancestor has been in his grave for perhaps 700, 800 years. And he is still receiving dividends. Still collecting on that one decision. This is the real passive income. Not a pyramid scheme — a multi-level reward that compounds across generations until Yawmul Qiyamah.And in Jannah, insha'Allah, we will find that ancestor. We will say: thank you. Because of you, I did not have to make the hard choice. I was born Muslim. All I had to do was protect what you gave me.For those among us who did make that hard choice — who came to Islam as adults, who chose this path when no one around them did — your reward carries the same weight. Every person in your lineage who comes after you and remains on this deen is a continuation of your decision. Do not underestimate what you started.Do Not Trivialise Small Good DeedsThis is why we must never dismiss small acts of goodness as insignificant.Teach one child Quran. That child teaches his children. His children teach theirs. How many generations between now and Yawmul Qiyamah? Every one of them who recites the Quran — you carry a portion of that reward. A tiny portion, yes. But multiplied across centuries, across an entire family tree — it becomes something beyond calculation.Whatever good deed you start, its consequences ripple outward in ways you will never live to see. A Muslim thinks in generations, not just in lifetimes. The question is not only: what am I doing today? The question is: what am I starting?The Camel and the Eye of the NeedleFor those who reject the ayat of Allah, who are arrogant against His guidance — la tufattahu lahum abwab al-sama'. The gates of heaven will not be opened for them. Their good deeds will not ascend. The angels carry our deeds up twice daily — at Fajr and Maghrib, which is why these are the great times of morning and evening dhikr, when two shifts of angels overlap and the same act is recorded twice. But for the one who rejects Allah, those deeds remain earthbound. He gets what he intended — praise from people, a legacy among men — and nothing more.Hatim al-Ta'i was the most celebrated generous man in Arab history. His name became a byword for generosity — Arabs still use it today, 1,400 years later. His son asked the Prophet ﷺ about his father's fate. The Prophet ﷺ said: he never gave for Allah's sake. He gave to be known as generous. And Allah gave him exactly that. He is still being praised. His intention was fulfilled in full.You get what you intend for. If you intend for Allah, Allah rewards you. If you intend for people, people reward you. But the gates of heaven remain closed.And if a person who rejects the ayat of Allah still imagines they might enter Jannah — Allah gives us the measure of that hope: try fitting a camel through the eye of a needle first. In Arabic this is the expression for the impossible, the never-happening, the stop-dreaming. It will not happen. Not through arrogance. Not through denial. Not through rejecting the messenger.Tomorrow insha'Allah — the people of Jannah. The Quran always balances: after the warning comes the glad tidings.Following along with the series? Consider a paid subscription to receive a free digital copy of the Surah Al-A'raf Study Guide and Workbook. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

Nine nights in. If you've been reading one juz a night, you've just passed Surah Al-A'raf in your recitation — the very surah we're studying together. A good reminder of how the Quran works on multiple levels simultaneously.The Naked Tawaf — ContinuedLast night we left off with the Quraysh practice of doing tawaf naked around the Kaaba. Tonight, a detail worth noting: the Quraysh themselves were exempt from this practice. They claimed to be the pure people of Makkah, above sin — so they could do tawaf in clothing. It was only the outsiders, the pilgrims who travelled from afar, who had to choose: strip down, or buy fresh garments from the Quraysh merchants.A shameless practice, with a profitable business model built into it.And when challenged, their answer was simple: our ancestors did this, and Allah commanded it.Allah's response was immediate: “Allah does not command shameless things. Are you saying about Allah what you do not know?”This is the danger of reason untethered from revelation. The argument the Quraysh made — that you were born naked and sinless, so the purest worship is naked worship — has an internal logic to it. You can follow it step by step and almost be convinced. But it leads somewhere Allah never intended. Modesty is not a burden placed on human nature. It is human nature. The nafs, the animal side of us, knows no shame. Haya is what lifts us above it. When we strip away modesty, we strip away something uniquely human.What Allah Actually Commands: Qist“Say: My Lord commands justice — qist.”Two Arabic words are both translated as justice in English: adala and qist. But they are not the same.Adala is doing what is right at a given moment — even if one party walks away unhappy. A judge delivers adala. The winning side praises him. The losing side calls him the worst judge they've ever seen. That is the nature of adala — it is correct, but not always mutually satisfying.Qist is higher. It is the middle path that brings both parties to a place of genuine acceptance. Not just legally correct, but humanly resolved. Adala is passing. Qist is excellent.Allah commands us toward qist — in our worship, in our dealings, in how we carry ourselves in this world.The Cure for ShamelessnessHere is what is striking. Allah has just spoken about shamelessness — the Quraysh doing tawaf naked, Shaitan's mission to strip humanity of modesty. And what is the cure Allah prescribes?Not a dress code. Not isolation. Not a list of prohibitions.Prayer.“Establish your faces at every masjid.”The word masjid here goes back to its root — sajada, to prostrate. This surah is Makki; the only masjid at the time was Masjid Al-Haram, surrounded by 365 idols. So Allah is not speaking about a building. He is speaking about the act itself. Every time and place of sujud — turn yourself fully toward Allah.And why wajh, face? Because the face is the most honourable part of a person. In Arabic, the most honourable portion can denote the whole. When you bring your face to the ground in sujud — the most honourable part of you touching the lowest point — that is the full surrender of the entire self.This is how prayer protects us from shamelessness. Allah says elsewhere in the Quran that prayer prohibits a person from fahsha — from indecency and evil. But how? We all know people who pray and still fall into wrong.The answer is in the word aqimu — establish. Not just perform. Not just go through the motions. To establish prayer is to be present in it. To actually stand before Allah, to speak to the Lord of the universe, to feel that you are seen.Think about it this way: if you were called to the principal's office this morning and firmly reminded of your responsibilities, how would you behave for the rest of the day? Even a difficult student behaves for at least a few hours after that meeting.Now imagine the meeting is with the Lord of the universe. Every morning before sunrise. Fajr carries you through the morning. Then Dhuhr arrives before you can wander too far. Then Asr. Then Maghrib. Then Isha. If you are truly present in each one — truly establishing, not just performing — there is barely a gap for shaitan to work in.The prayer, established with presence, is the antidote.We Began Without Clothes — We Return Without ClothesAllah closes this passage with a reminder: just as we entered this world, we will return to Allah. Naked. On the plains of Yawmul Qiyamah, everyone resurrected the same way.Sayyidatuna Aisha asked: won't we be ashamed — with everyone around us?The Prophet ﷺ said: the day will be too great. No one will have the capacity to think about anyone else. Even the greatest prophets — Adam, Nuh, Ibrahim, Musa, Isa — when people come to them seeking intercession, they will say: nafsi, nafsi. Myself, myself. I have my own account to answer for.Only the Prophet Muhammad ﷺ will say: this is what I was created for. And he will intercede.On that day, the sun will feel as though it is a hand span above our heads. People will be drowning in their own sweat. But some will be shaded — elevated on hills, wearing shining crowns, alongside their spouses. People will look up and wonder who they are, what they did to deserve this.They will be told: your children memorised the Quran.If the parents of Quran memorisers are raised to such a station — what of the memorisers themselves?It Is Never Too LateThe Prophet ﷺ received his first revelation at 40. Abu Bakr accepted Islam at 38. Neither said: I am too old for this.If memorising the entire Quran feels out of reach, change the target. One ayah a day, understood deeply, revised slowly, carried with you. One juz a year. In thirty years, you have the whole Quran — memorised with comprehension, not just repetition.And if life takes you before you finish? The Prophet ﷺ said that whoever makes a consistent effort toward something and is prevented from completing it, Allah will complete the reward for them.Start. Stay consistent. Do not give up.Anything attached to the Quran becomes elevated in the eyes of Allah.We stopped here tonight. Tomorrow insha'Allah, we continue.Following along with the series? Consider a paid subscription to receive a free digital copy of the Surah Al-A'raf Study Guide and Workbook. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

On se retrouve bientôt pour une conférence en ligne pile avant le mois de Ramadan !Au programme : comprendre les enjeux de ce mois béni, construire une routine réaliste et apaisante, et cheminer vers Allah de la meilleure des manièresLe lien de la conférence vous sera envoyé par mail juste avant l'évent ;)Dimanche 15 février - 18h Inscris-toi ici :

Is bayan mein deen ki samajh, akhlaq aur Islami zindagi ki rehnumai bayan ki gayi hai.Jumma ke is khusoosi bayan se rohani hidayat aur ilm hasil karein.(0:00) Intro(0:02) Salam to listeners(0:07) Khutba, Qur'ani aayaat(0:27) Maulana Abuzar ka ta'aruf(2:25) Shadi ki dawaon ki haqeeqat(3:43) Bayan ka aghaaz: chaar shadiyon ka topic(4:09) Burhapa aur qabr ki haqeeqat(4:57) Jamia Islamia Burewala ka ta'aruf(5:54) Madaris ko sadqat dene ka ajar(7:07) Gunahon ki muafi ka zariya(7:51) Sadqa — Allah ke ghazab ko thanda karne wali cheez(8:33) Mufti Shamail debate ka hawala(9:39) Allah ki sifaat ka bayaan(10:35) Jhoot par qaim rishton ka anjaam(13:21) Apna ta'aruf khud karna(14:17) Allah ka ta'aruf jo Allah ne khud bayan kiya(14:42) Allah ke wajood par aqli daleelain(18:12) Dimagh ka sahih istemal kya hai?(20:05) Chaar shadiyan karne walon ka dunyawi Aur aakhirat haal(23:57) Ayyashi ki niyyat se shadiyan(24:21) Jihad ki niyyat se shadiyan(24:41) Be-izzati mehsoos na karne ka tareeqa(26:34) Andhi aankhein vs andhay dil(27:15) Atheist professor ke asar mein aaye talib-e-ilm ko mufti sahab ka jawab(29:42) Car parts ki complexity vs insan ke jism ki complexity(32:47) Bachpan aur jawani mein Sargodha ke yaadein(34:41) Urdu vs Punjabi — larrayi aur mazaaq ka farq(35:37) Kainaat khud nahi bani(36:04) Allah ki sifaat: ghazab, mohabbat aur rehmat(37:08) Love marriage ki ahmiyat(38:17) Hadith: do mohabbat karne walon ke liye nikah ki takeed(38:55) Mufti Rasheed Ahmed (ra) ki taleem — zabardasti shadi ka nuqsan(41:57) Apni pasand ka Islam banana(42:38) Zabardasti ki shadi ka anjaam(43:41) Atheist Javed Akhtar ke sawal “Gaza par zulm kyun?” ka jawab(49:00) Javed Akhtar ke liye mufti sahab ka paighaam(51:00) Musalman Gaza ke liye dua kyun karte hain?(51:42) Allah ke ahkaam(52:07) Muashrati gunah(53:16) Fajr ki namaz aur masajid ka haal(53:35) Gunahon par fori saza na milne ki wajah(54:36) Fir'aun vs aaj ka Musalman(55:57) Maut ka istehzar(57:33) Cigarette addict ki virasat ka anjaam(58:05) Qissa khatam nahi hota, shuru hota hai(58:27) Fir'aun ki bunyadi ghalti(1:00:06) Be-hayai — aaj ka bara almia(1:00:23) Ghair-zimmedar “GF culture” par tanqeed(1:02:27) Sharabi ki asal pehchan(1:03:22) Allah ko naraz karne wale kaam(1:03:40) Allah ke ghazab ko thanda karne ka zariya: sadqa(1:04:22) Mufti sahab ke dost ki “modern phuppo” ka waqia(1:05:40) Quaid-e-Azam aur Pakistani currency se muhabbat(1:07:20) Cousin ki shadi mein phuppo ka waqia(1:08:18) Sadqa dene ka ajar(1:08:52) Sadqa kitna diya jaye?(1:09:03) Latifa: dulhan ki khoobsurti ke mutabiq qazi ki fee(1:10:14) Crorepatiyon ka sadqa(1:10:49) Nabi ﷺ ka farman — behtareen sadqa(1:11:27) Har dua par “Aameen” Hosted on Acast. See acast.com/privacy for more information.

சுபஹ் தொழுகைக்கு பின் ஓத வேண்டிய துஆ மவ்லவி அப்துல் அஸீஸ் முர்ஸி | Abdul Azeez Mursi 12-07-2025

Auto-generated transcript: My brothers and sisters, we are sitting here in Maine, literally opposite the Atlantic Ocean. And we can hear the waves, you can see the waves and the sun is gently rising. Not yet, but just finished the Fajr. And I’m reflecting on the, and I also advise you to reflect on the… Continue reading The Atlantic

You woke up, reached for your phone before Fajr. Reels, DMs, crypto charts, news - heart still heavy. You prayed… fast. Parents' WhatsApp is still unread. You posted a Qur'an clip to your story, then checked who viewed it. By Maghrib, you're drained and wondering: why haven't I tasted the fruits of Iman yet? In this talk, Ustadh Abdulrahman Hassan delivers a wake-up reminder: what true Iman actually looks like, the fruits Allah promises in the Dunya and the Akhirah, why Shaytan has no authority over those who believe and rely on Allah, how Allah Himself defends the believers, and why ikhlas (sincerity) is the make-or-break behind every deed. He also shares the story of the Three Men in the Cave, and highlights the everyday obedience many of us overlook: Salah on time and Birr al-Walidayn (dutifulness to parents). If you've ever felt your Iman slipping, performed for people instead of Allah, or chased recognition more than repentance, watch this. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #imaan #ikhlas #islamicreminder #islamicmotivation