Podcasts about jibr

Last week we sealed the heart of the kāfir and stood at the mouth of the third category. This week we step into it. Of the three types of people in Part One — the muttaqīn (Ayāt 2–5), the kāfir (Ayāt 6–7), and the munāfiq (Ayāt 8–20) — the hypocrite is given the longest passage by far. Thirteen ayāt against four and two. It is worth asking why before we read a single word of them.1. Why the Hypocrite Takes the Longest PassageTwo reasons. First, there are different types and levels of hypocrite. Second, and more telling, the munāfiq is simply hard to define. The person of taqwā is clear — good within, good without. The kāfir is clear — bad within, bad without. But the hypocrite is neither here nor there: good on the surface, corrupt underneath, and forever shifting between the two. Ambiguity needs more words to pin down than clarity does.2. The Word Munāfiq: The Tunnel of the DabbThe word comes from nafaq — a tunnel. But the image turns on the difference between a burrow and a tunnel. A rabbit's burrow has one opening: one way in, one way out, a door the animal must stand and defend because it has no other. The dabb, the desert lizard, digs a tunnel with two openings. When danger comes from one end, it bolts out the other. It never has to commit to a position; it always keeps an escape route.That is the hypocrite exactly. When the Muslims are winning, he says, “We are with you — one of you.” When the tide turns toward the Quraysh, he slips out the far exit: “We are your friends; we've been helping you all along.” A bestie to both — though the word best can only ever have one.There is a fitting detail in how the Arabs still hunt the dabb. Because the tunnel has many mouths, it is never a one-man job. A group drives into the desert, finds the holes, and floods them with water from a hose. Not knowing which exit the animal will take, they watch every opening at once — and take it the moment it surfaces. The very feature meant to keep it safe is what exposes it. (A note in passing: the dabb is ḥalāl, though the Prophet ﷺ did not eat it himself, as it was unfamiliar to his people.)3. How the Hypocrites Came to BeWhen the Muslims made the Hijrah, they were not yet strong. In that first year Madīnah held three groups: the Muslims — some 300-plus men, perhaps close to a thousand souls with their families, in a city of six or seven thousand, a ruling minority; the Jews, in three tribes (the Qaynuqāʿ, the Naḍīr, and the Qurayẓah); and the pagans, still free to worship their idols. There were no Christians in Madīnah.Here a point of definition matters. When the moment of decision came, the pagans faced a choice the Jews did not — because being a Jew is a matter of ethnicity as well as religion. You can change your religion; you cannot change your lineage, any more than a Malay can decide to be Chinese. So the religious conversions that followed came from the pagans, whose religion put no such barrier in the way.The decisive moment was the Battle of Badr, in the second year of Hijrah. 313 Muslims, badly equipped — not all of them even had swords, and those they had were feeble, because they had never set out expecting war — faced roughly a thousand Quraysh, armed to the hilt, one of the largest armies Arabia had yet seen. And the Muslims won decisively; the leading men of Quraysh were killed. The politics of the peninsula turned in a day. Islam was here to stay.Badr is also a lesson in how planning and reliance on Allah fit together. The Muslims were aided by angels — but you do not put angels in your plan. You make du'ā for help and Allah sends it however He wills, but you prepare with the means actually in front of you. You cannot study three chapters of ten and expect an angel to whisper the rest in your ear during the exam. Do your utmost; then trust Him for what lies beyond your reach.After Badr, the pagans understood there was no future on the losing side, and no ethnic wall to shelter behind as the Jews had. Their only way to keep standing and influence was to profess Islam outwardly. For many, the profession was hollow — and this is the origin of the hypocrites. There were none in the first year of Hijrah; they appeared only in the second, once outward Islam became the price of relevance.4. The Leader of the Hypocrites: ʿAbdullāh ibn UbayyThe munāfiqūn had a head: ʿAbdullāh ibn Ubayy ibn Salūl. To understand him, return to pre-Islamic Madīnah, then called Yathrib — home to Arabs and Jews. The Arabs were two main tribes, the Aws and the Khazraj, locked in a feud that had run for decades and killed off the senior leaders on both sides. It was exhaustion with that un-winnable war that finally led them to invite the Prophet ﷺ from Makkah to lead them.Ibn Ubayy was the most senior figure left standing, and he had expected the leadership of Madīnah to fall to him by default. But the rival tribe would never accept a ruler drawn from the enemy they had fought for a generation — so the people reached past their own factions for a neutral leader, and invited the Prophet ﷺ. Ibn Ubayy was left jealous and bitter: the leadership was supposed to be mine. He and his followers stayed pagan at first, betting the Muslims would soon be gone. When Badr proved otherwise, he “accepted” Islam with his tongue while nursing the grievance in his heart — and so led the hypocrites, later feeding the weak points of Madīnah to the Quraysh, telling each side what it wanted to hear.5. Ayah 8 — “We believe” (but they do not)وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَWa mina al-nāsi man yaqūlu āmannā billāhi wa bil-yawmi al-ākhiri wa mā hum bi-mu'minīn.“And among the people are those who say, ‘We believe in Allah and in the Last Day,' but they are not believers.”Walking the words: wa — and; min al-nās — among the people; man yaqūlu — those who say; āmannā billāhi wa bil-yawmi al-ākhir — we believe in Allah and the Last Day; wa mā hum bi-mu'minīn — but they are not believers. They claim faith in Allah and the Hereafter, and Allah Himself overturns the claim: they never had īmān at all. The mouth says one thing; the heart holds another.From this comes a principle worth carrying. The Prophet ﷺ and many companions knew the hypocrites — Jibrīl named them through revelation — yet Ibn Ubayy was never punished for his hypocrisy. Because we judge people by their outward actions, not their intentions. Intention is known to Allah alone; it is a matter between a person and their Lord. The Prophet ﷺ had revelation; we do not. So the lesson is a careful balance: take people at face value — do not accuse, do not presume to read hearts — but stay discerning. Where the signs of untrustworthiness are clear, you guard yourself accordingly, without ever making an accusation about what lies inside another person.6. Ayah 9 — The Deception That Reboundsيُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَYukhādiʿūna Allāha wa alladhīna āmanū, wa mā yakhdaʿūna illā anfusahum wa mā yashʿurūn.“They think to deceive Allah and those who believe, but they deceive none but themselves — and they perceive it not.”They imagine they can slip their disbelief past Allah — that He does not see the pretence — and past the believers with Him. But the deception lands on no one but themselves; they are the ones who end at the losing end. And the closing phrase, wa mā yashʿurūn — “they do not even perceive it” — is the sharpest edge of the ayah: the trap has closed on them, and they cannot even feel it.7. Ayah 10 — The Disease of the Heartفِى قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ ٱللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْذِبُونَFī qulūbihim maraḍun fa-zādahumu Allāhu maraḍā, wa lahum ʿadhābun alīmun bimā kānū yakdhibūn.“In their hearts is a disease, so Allah has increased their disease; and for them is a painful punishment for the lies they used to tell.”Allah names hypocrisy a disease (maraḍ) of the heart — and rather than cure it, He increases it. A quick distinction of terms: nifāq is the hypocrisy; munāfiq is the hypocrite himself. For them is ʿadhāb alīm, a painful punishment, earned by their persistent lying.The word alīm carries more than the translation shows, and it turns on pronunciation. ʿAlīm, opened with an ʿayn, means “most knowledgeable.” Alīm, opened with a hamzah, means “painful.” The whole meaning rides on that first letter — which is why precise recitation (makhraj) is a necessity, not a refinement.The root of pain is alam; alīm is its intensified form. That extra yā' — the -īm pattern — is a form of hyperbole: not exaggeration in the sense of something untrue, but intensification to the extreme. It is the same pattern as Ar-Raḥīm, which is not merely “merciful” but extremely merciful. So alīm is not just pain, but pain at its utmost.And the pattern carries a second dimension: it is continuously increasing. A punishment that does not merely hurt but keeps growing worse. The reason Allah frames it this way cuts against something we know from experience — in this world, pain eases as we grow used to it. The first time you stretch into the splits it feels like torture; do it daily and the body adjusts until it is nothing. Walk fifteen kilometres in forty-degree heat with long stretches of no shade, and the five-minute walk to the masjid the next day feels like nothing at all. We adapt. The punishment of Jahannam is built so that no one ever adapts: each time the person thinks “I can bear this now,” it deepens; “I think I've adjusted,” and it deepens again — continuous, escalating, with no floor to settle onto.The same -īm pattern, turned toward mercy, gives Ar-Raḥīm — and here the contrast is worth holding. Ar-Raḥmān is the mercy Allah extends to everyone in this world; Ar-Raḥīm is the mercy reserved for the believers in Jannah. And like alīm, it is ever-increasing, but toward the good. In this world even what we love grows stale; we get used to it and it becomes the new normal. In Jannah the delight only ever improves — better, and better, and better, without end.8. ʿAẓīm vs Alīm: Whose Punishment Is Worse?Set the two endings side by side. Ayah 7, of the kāfir, closes: wa lahum ʿadhābun ʿaẓīm— “a great punishment.” Ayah 10, of the munāfiq, closes: wa lahum ʿadhābun alīm — “a painful punishment.” Note that ʿaẓīm, “great,” is a neutral intensifier: one can be greatly foolish or greatly brilliant. It magnifies without saying good or bad.So whose is worse? On the strength of the language, the munāfiq's. ʿAẓīm describes a punishment that is great; alīm describes one that is painful and continuously increasing. The hypocrite's does not merely match the disbeliever's in scale — it deepens without end. And fittingly so: the hypocrite knew the truth, professed it with his tongue, and betrayed it in his heart.Next week, in shā' Allāh, we continue into the hypocrites' passage — and our quiz will cover up to Ayah 10, including the characteristics of the People of Taqwā and the definitions of the kāfir, so keep them memorized. 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

New term, new surah. This term and next, we're studying one of the most important surahs in the Qur'an — the one Rasul ﷺ told us to read every Friday: Surah al-Kahf.This note is a companion to the video. Watch for the full explanation; use this to hold the structure in your mind.Why this surah mattersRasulullah ﷺ taught that Surah al-Kahf is our protection from the Dajjāl — the great deceiver who comes as the greatest trial to humanity near the end of time. Every prophet from Nūḥ عليه السلام onward warned their people about him. But because Prophet Muḥammad ﷺ is the last messenger, with no prophet to come after him, he was given something extra: not only the warning and description, but the protection. And that protection is in this surah.The Dajjāl will be given powers that appear divine — controlling the weather, appearing to raise the dead — until he claims godhood and commands people to worship him: worship me and receive the world's wealth; refuse and go hungry. Against this, we recite Surah al-Kahf every Friday.Reciting in Arabic earns the reward (ten ḥasanāt per letter) and the barakah. But the Qur'an was sent as guidance — so understanding the surah adds a further layer of protection. That's what we're doing this term.The reason for revelation (Asbāb al-Nuzūl)The Quraysh, doubting the Prophet ﷺ, went to the learned People of the Book in Yathrib for questions only a true prophet could answer. They were given three:* Tell us about the sleepers of the cave* Tell us about a ruler who reigned from east to west* Tell us about the soul (the rūḥ)The Prophet ﷺ said, “Come tomorrow and I'll answer” — but Jibrīl did not come. Days passed; in some narrations, close to two weeks. The first two answers came in Surah al-Kahf; the third, about the rūḥ, in Surah al-Isrāʾ.The lesson in the delay: Allah revealed “And never say of anything, ‘I will do that tomorrow,' except [when adding], ‘if Allah wills.'” The future belongs to Allah — so when we speak of it, we say In shā' Allāh. And note: In shā' Allāh has become a polite “no” in much of the Muslim world. That's a misuse. If you intend to do something, say it and mean it. If you don't, learn to say no plainly.The structure: four stories, four testsThe surah's four main narratives map onto the four tests the Dajjāl will bring — each story teaching us how to survive its test.1. The Sleepers of the Cave (Aṣḥāb al-Kahf) — the test of FAITHYoung men, some said to be sons of ministers with comfortable lives, commanded to worship idols. The scholars gave up, the leaders gave up — but they chose to flee the city to protect their īmān. Allah preserved them in sleep for 309 years. The lesson: protecting our īmān comes before everything in this world.2. The Owner of Two Gardens (Ṣāḥib al-Jannatayn) — the test of WEALTHA rich man who assumed there was no ākhirah — this world is all there is. Two reminders: rizq comes from Allah, ar-Razzāq, not from any system or deceiver in this world — so never disobey Allah for worldly gain. And wealth is not a sign of Allah's love or of success in the ākhirah.3. Mūsā and al-Khiḍr — the test of KNOWLEDGEMūsā عليه السلام — the greatest prophet to that point, leading the largest ummah, first to receive a scripture — was asked who was most knowledgeable and answered that it was himself. Allah said: no. However knowledgeable you are, there is always someone who knows more — and ultimately, Allah is the Most Knowing. Fitting for our own age, drowning in information.4. Dhul-Qarnayn — the test of POWERNot his name, but a title. A ruler over a vast empire, east to west, who remained a humble servant of Allah and never turned tyrant. The test: what will you do when Allah gives you power? A pressing question when humanity has never been more powerful.This week's practiceRecite Surah al-Kahf this Friday. If you can't manage the whole surah, recite the first ten and the last ten ayat. If not that, at least the first ten — the ones we've been practising since Tajweed Tuesday, so they should be flowing beautifully by now.See you next Thursday, in shā' Allāh. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.grounded.day/subscribe

Why We Start With WaterWe began the year not with prayer, but with water.The book is Matn al-Ghāyah wa al-Taqrīb — “The Goal and the Path” — better known simply as Matn Abī Shujāʿ. Its author was a judge, Qāḍī Abū Shujāʿ Aḥmad b. al-Ḥusayn al-Aṣfahānī, from Isfahan in what is now Iran. He is buried in Madīnah, and by some accounts lived to 160. His friends asked him for something small: the fiqh of the Shāfiʿī school, clearly categorised and numbered, easy enough for a beginner to memorise. He gave them about twenty pages. Those twenty pages have been taught from Cairo to Java, from West Africa to Ḥaḍramawt, for a thousand years.In the Name of Allah, Most Kind,The Merciful to heart and mind.All praise to Him, the Lord of all,Who answers every humble call.Peace and blessings without endOn our Master Muḥammad — mercy and light —Whose guidance turns our darkness bright.And to his family and companions dear,And all who hold his guidance near.A thousand years, or nearly so,A judge in old Isfahan, you know,Named Aḥmad — Abū Shujāʿ by fame —Took up his pen in Allah's name.His friends had asked him: “Write us small,A book a child could learn in all,That gathers Shāfiʿī's wise wayOn how to fast, to give, to pray.”He wrote al-Ghāyah wa-l-Taqrīb —“The Goal and Path” — short, sharp, and deep.From Cairo's domes to Java's shore,From West Africa's far door,From Mecca's hills to Hadhramaut,This little book was learned by rote —Teaching young and teaching oldHow to live as Muslims should:In ṣalāh, in zakāh's care,In fasting and the Hajj's prayer.And now we try, in English rhyme,To pass this gift through space and time —Our turn to hold what others bore,A thousand years, and now one more.O Allah, accept this humble try,Forgive its faults — and hear our cry:Join us with those who walked before:The seekers at Your sacred door.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Where fiqh sitsEverything in Islamic studies goes back to Ḥadīth Jibrīl: islām, īmān, iḥsān.Islām is what a Muslim must do — the five pillars. Īmān is what a Muslim must believe — the six articles. Iḥsān is what a Muslim must feel: that you worship Allah as though you see Him, and if you cannot see Him, you know that He sees you.Islām is the body. Īmān begins in the mind and moves to the heart. Iḥsān is heart and soul. Or: īmān is why, islām is what, iḥsān is how you perfect it.Each dimension became a science. The first became fiqh.Why we learn through a madhhabSomeone always asks: why not just learn the fiqh of the Prophet ﷺ directly?That is exactly what we're doing. Imām al-Shāfiʿī learned from the Tābiʿīn, who learned from the Ṣaḥābah, who learned from the Prophet. He did not invent a new wuḍūʾ. What he provided was structure.Consider the alternative. How many verses of the Qurʾān discuss wuḍūʾ? Essentially one — Sūrat al-Māʾidah, verse 6. And it tells you to wash your face and arms, wipe your head, wash your feet. It does not tell you what breaks your wuḍūʾ. For that you go to the hadith — of which there are somewhere over fifty thousand. Without a madhhab, you would need to sift all 6,236 verses, then all fifty thousand narrations, then sort every result into obligatory and recommended, yourself, before your next prayer.A madhhab is a peer-reviewed system for practising the religion. One scholar establishes it; others do independent research and arrive at the same conclusion; they write commentaries, notes, corrections, summaries. It has been running for twelve hundred years. It is not the work of one man.You can see the review process in the physical shape of the books. A matn — twenty pages, meant for memorising, no verses or hadith in it, just rulings. Then a sharḥ, a commentary, which explains and supplies the evidence: twenty pages becomes two hundred. Then students' marginal notes are collected into a ḥāshiyah: two hundred becomes two thousand. Then someone says this is too long, and summarises it back down to fifty — and the cycle begins again.So why water first?Almost every fiqh book opens with purification, and the reason is simple: the most important act of worship is ṣalāh, and purification is its key. Bad wuḍūʾ, bad prayer. And wuḍūʾ needs water. So we are preparing to pray — by learning about water.The waters fit to purifyare seven kinds — now learn them by:the rain that falls from clouds above,the rolling sea we've come to love,the river's flow, the well's deep store,the bubbling spring from earth's own floor,the melted snow that mountains keep,the hail that falls from heaven's deep.Seven — and one way to hold them all: every one of them either falls from the sky or comes out of the ground. Naturally occurring water. Sea water counts. Well water counts. If you are stranded in the Australian Alps, melted snow counts.Four kinds of waterMuṭlaq — pure, purifying, not disliked. The seven waters, as they naturally are.Mushammas — sun-heated. Still valid, but disliked:When sun has warmed it in a potof metal, in a region hot,and used upon the skin, not cloth,then caution stays the prudent's path.A plastic jug? No harm at all —only metal makes this call.Note the conditions stacking up: metal, sun, hot climate, on the skin. A plastic bucket in a Perth winter is not mushammas. A metal drum left out in a 43-degree week is. Move it into the shade for half an hour and, on one view, the dislike lifts with the heat.Mustaʿmal — used, or altered. Water that has already lifted a ḥadath has done its work; it cannot do it twice. You may drink it or water your plants with it. And water mixed with something pure that changes its taste, smell or colour has also left the muṭlaq category: coffee, soap suds, salt water for a mouth ulcer, sugar in a glass. All fine to drink. None of them will do for wuḍūʾ.Which raises the sea again. Isn't sea water salty? Yes — but that is how it naturally is, and that is the whole test. Sea water is muṭlaq. Sea water with coffee stirred into it is not.Mutanajjis — impure:Fourth — mutanajjis, the impure:When najāsah mixes in, for sureThe water's blocked from every use —No wudūʾ, ghusl, no drink, no wash.Unless its volume's truly vast —Two qullahs is the measure passed.About two hundred litres' storeMeans small najāsah taints no more —Unless its colour, smell, or tasteHas shifted; then the rule's replaced.Remove the cause, restore the rest,And the water passes again the test.Two qullahs is five hundred ritl Baghdādī in the classical books — roughly two hundred litres today, though you'll see 180 and 190 depending on which conversion the author took.Below that threshold, a single drop of impurity ruins the water. Above it, impurity only ruins it if the taste, smell or colour actually changes. This is why we drink from rivers and make wuḍūʾ from a sea that fish live their whole lives in. Volume.And in those bays where dolphins are herded and killed until the water runs red — that water is mutanajjis, because the properties have changed. Then the tide comes in, the cause is removed, and the water passes the test again.That was the whole first lesson: what water is.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

The Six Types of Revelation and Early Stages of Prophethood | ZAD Academy Audio | Blogpost by Zayd HajiBy Zayd Haji – Student at Zad AcademyAssalamu Alaikum wa Rahmatullahi wa Barakatuh,In this article, we explore the sixth lecture from Seerah – Semester 1 by Shaykh Assim Al-Hakeem, where he explains how revelation began for our beloved Prophet Muhammad ﷺ and the early years of his secret da'wah. The journey of revelation marks the foundation of Islam and provides profound lessons about patience, wisdom, and divine connection.The scholars classified divine revelation (Wahy) into six distinct types experienced by the Prophet Muhammad ﷺ:Revelation began with true dreams, which would unfold exactly as the Prophet ﷺ had seen them. This occurred six months before the first revelation in the Cave of Ḥirā'. The Prophet ﷺ said:“The truthful dream of a believer is one forty-sixth part of Prophethood.”(Sahih al-Bukhari 6989 – sunnah.com/bukhari:6989)Some scholars explain this fraction based on the Prophet's ﷺ 23 years of prophethood — six months being one forty-sixth of that duration.At times, Angel Jibrīl (Gabriel), peace be upon him, appeared as a man and spoke directly to the Prophet ﷺ. The famous hadith of Jibrīl illustrates this:“A man came to us, dressed in white clothes, with black hair... and asked the Prophet about Islam, Iman, and Ihsan.”(Sahih Muslim 8 – sunnah.com/muslim:8)Jibrīl would sometimes inspire the Prophet's heart without appearing. The Prophet ﷺ said:“The Holy Spirit has inspired me that no soul will die until it has received all its provision.”(Sunan Ibn Majah 2144 – sunnah.com/ibnmajah:2144)This was the hardest form. The Prophet ﷺ would receive the revelation with a sound resembling that of ringing bells, and it would cause physical strain. His companions noticed sweat on his forehead even on cold days during this intense form of revelation.The Prophet ﷺ saw Angel Jibrīl in his true form twice, with 600 wings, an image beyond human comprehension:Narrated `Abdullah: Regarding the Verses: 'And was at a distance of but two bow-lengths or (even) nearer; So did (Allah) convey the Inspiration to His slave (Gabriel) and then he Gabriel) conveyed (that to Muhammad...' (53.9-10) Ibn Mas`ud narrated to us that the Prophet (ﷺ) had seen Gabriel with six hundred wings.Sahih al-Bukhari 4856https://sunnah.com/bukhari:4856“He has been taught by one mighty in power, Dhu Mirrah (with mighty wings)...”(Surah An-Najm 53:5-6 – quran.com/53/5-6)The final and greatest level was when Allah directly revealed to His Messenger ﷺ without any intermediary during the Isra' wa al-Mi‘raj (Night Journey). It was during this encounter that the commandment of five daily prayers was made obligatory.“Then He revealed to His servant what He revealed.”(Surah An-Najm 53:10 – quran.com/53/10)After the first revelation, Allah commanded His Messenger ﷺ:“Arise and warn.”(Surah Al-Muddaththir 74:2 – quran.com/74/2)The Prophet ﷺ began calling those closest to him in secret. The first to accept Islam included Khadijah (RA), Abu Bakr (RA), Ali ibn Abi Talib (RA), and his freed slave Zayd ibn Harithah (RA). For three years, Islam spread quietly, and around 130 men and women embraced the faith privately.During this period, Muslims prayed two units (rak‘ahs) connecting with Allah spiritually, before the five daily prayers were made obligatory in the heavens.The Prophet ﷺ's mission emphasized faith, purification of the heart, and righteous character — all essential foundations for the believers even before formal laws were revealed.Key Lesson: Revelation began gradually, preparing the Prophet ﷺ and his followers spiritually and emotionally for the immense mission ahead. The early secret da'wah teaches us that change begins with inner purification and close, sincere companionship for the sake of Allah.

“…It is as though God has chosen the initial word of His Book to be a testament to His tolerance and kindness. But what, then, does one commence with the Basmalah? Every pursuit, every endeavor, every act of obedience.”This Thursday, we're diving deep into the Isti'adha and Basmalah! Our aim is to move beyond routine and ritual, and truly uncover these powerful gateways to Surah Fatiha.Encapsulated within these brief but profound phrases lies a complete worldview, mirroring the very first command given to the Prophet Muhammad ﷺ by Jibrīl: “Recite in the Name of your Lord.” (Qur'an 96:1)✨What we'll learn:•⁠ ⁠The wisdom behind legislating these phrases before recitation•⁠ ⁠Different forms of Isti'adha found in the Sunnah•⁠ ⁠Multiple layers of meaning behind Bismillah•⁠ ⁠Protection from evil and seeking benefit — the two paths every human being faces, captured in the Isti'adha-Basmalah pairing

Shahadat of 5th Imam Muhammad Al-Baqir (AS)6th Dhul Hijjah 1446 AHJune 3rd, 2025* Imam Muḥammad al-Bāqir (a) was known for his depth of knowledge, as described by the Prophet (s): “he will dig out knowledge the way it should be.”* A narration highlights the Imām referencing the “Book of ʿAlī” as the most authentic source of knowledge, emphasizing divine revelation through Jibrāʾīl.* In a hadith, the Imām categorized actions into four groups: ladders of good deeds, penalties for sins, major sins, and elements of salvation.* Good deeds include initiating salām, feeding others (especially the needy), and praying at night when others are asleep.* Penalties that erase sins include doing wuḍūʾ in cold weather, walking to congregational prayers, and maintaining regular prayers.* Major sins include obeying greed, following one's desires, and self-conceit or arrogance—each warned against in the Qur'an.* Elements of salvation are fearing Allah in private and public, being moderate in wealth or poverty, and speaking justly in pleasure or anger.* Imam al-Bāqir (a) was poisoned in early Dhul Ḥijjah by the ruling powers who, after Karbala, resorted to covert assassination of the Imams.* As his wafāt neared, he asked that women recite marsiya for him in Mina for ten years, linking his memory to the tragedy of Karbala.* Imam al-Bāqir was five at Karbala and never forgot the trauma; he is buried beside his father in Baqīʿ, and his demolished shrine remains a cause of grief for believers.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

And she who guarded her chastity [Virgin Maryam (Mary)]: We breathed into (the sleeves of) her (shirt or garment) [through Our Rûh - Jibrîl (Gabriel)],1 and We made her and her son [‘Îsâ (Jesus)] a sign for Al-‘Âlamîn (the mankind and jinn). Quran 21:91

Rejoins notre académie ici

Rejoins notre académie ici

¡Celebremos el día de la Cerveza Stout juntos! Nos lanzamos a Craft Beer y le pedimos a nuestro amigo Jibrán Casanova su sabio consejo sobre todos los detalles que necesitamos dominar para celebrar el día de la chelita Stout como se debe. No les adelantamos mucho, pero básicamente nos dio una mega master class en este estilo de chela alemana (que ya se está volviendo muy mexicana), nos cuenta sobre su origen, la historia, su receta más básica, así como algunas recomendaciones que no se pueden perder por nada del mundo. Obviamente, como buenos catadores en el método POOS (episodio 35), no podíamos dejar pasar la ocasión sin celebrar a lo grande. Festejamos el día de la chela Stout con “La Dosis Perfecta” de Cervecería Cardera, “Lágrimas Negras” de Cervecería Rámuri y “Minerva Navideña” de Cervecería Minerva. Síguenos en Instagram para más chisme, más cine y más chelas: @cinechelas https://www.instagram.com/cinechelas --- Send in a voice message: https://anchor.fm/cinechelaspodcast/message

Sébastien Stewart et Jibré sont nos invités pour nous parler de leur récents moves! Sebastien a récemment collab sur un projet du brand Supreme en plus de travailler la direction artistique de l'album d'Adamo. Jibré nous parle de son dernier single et de son album à venir le 30 octobre. 1h45 de pur hip-hop talk.

Sébastien Stewart et Jibré sont nos invités pour nous parler de leur récents moves! Sebastien a récemment collab sur un projet du brand Supreme en plus de travailler la direction artistique de l'album d'Adamo. Jibré nous parle de son dernier single et de son album à venir le 30 octobre. 1h45 de pur hip-hop talk.

News locales:00:15: HBD Jay Seven !01:15: Lary Kidd sold-out Club Soda01:50: K-Maro sold-out l’Olympia06:50: Dramatik dans une série-web08:50: Acting game10:15: MB prépare un projetNews US:13:50: Megan Thee Stallion vs Carl Crawford19:35: SXSW annulé22:15: Dababy donne une soufflette a une de ses fans25:20: Young Dolph prend sa retraite.26:55: Un rappeur inconnu dans les journaux pour les mauvaises raisonsNouveautés Rap à MTL:30:20: Jibré ft Buzzy Bwoy - Diablo31:50: Sarahmée Ft. Nix - Aleluia35:05: Enima - JSP37:50: Le street rap et les DJ dans les night clubs montréalais43:55: Luv me when I die - Bilo da kidUS releases:46:15: Nouvel album de Jadakiss49:20: Lil Baby album “My Turn”51:50: Megan Thee Stallion nouvel EP55:00: Pick of the week53:40: This week in Hip-hop

Cette semaine nous avons accueilli la relève d'un des plus anciens labels du hip-hop québécois BBT, Jibré accompagné de Nordiqc. Ils sont venus nous parler de leur origine, l'état du hip-hop d'aujourd'hui, leurs objectifs dans le rap game et encore plus. Restez branché et bonne écoute!

Over it (the Hell-Fire) are appointed nineteen (wardens). (74:30) Commentary NUMBER 19: When we analyze the verses of the Quran and the various topics which are covered within this Living Book, we see that out of the 6,000+ verses, almost 1/3 or over 2,000 of them speak about the Day of Judgement, and the eventual outcomes of Heaven and Hell. This should be a wakeup call for us to take our actions in this life more seriously as there will be a day of accountability. However, much of what we read in the Quran about that Day and Paradise and Hell seem abstract, and truly much of it is steeped in metaphorical language which Allah has ‘watered down’ for us to better understand – and many times drawing from parallels in our world and how it works. One such example is the verse in question from Surah al-Muddatthir in which Allah tells us that there are 19 wardens which are appointed to guard over the fire of Hell. We believe that Allah is All-Powerful and that He can do anything, yet we see that some of His workings, He appoints certain angels do carry out the tasks. For revelation, He relies on Jibrāʾil; for taking the souls of humanity, He tasks ʿIsrāʾīl; when He destroys communities, like he did to the people of Prophet Lūṭ, the Quran says that He employed two angels to carry out this task - but WHY the need for 19 angels to guard Hell – why not 18 or 20 angels to oversee the punishments? From the commentaries of this verse, it seems that we have no related statements from the Prophet or Imams which explain WHY this specific number was chosen. Ayatullah Makarim Shirazi has given a possibility that it could be that the figure of 19 is made up of two numbers “1” and “9” – and “1” is the smallest number and “9” is the largest number – and from these (obviously apart from “0”) all other numbers are derived. Other scholars have stated that the sources of all negative ethical traits are 19, and since these adverse traits can lead to the punishment of Allah, thus the 19 levels of Hell are the same number and in each level, there is an angel or group of angels who are in charge of carrying out the punishments. Ultimately however, there are some things which are still ambiguous in regards to this number and why Allah chose it, however we must submit that there is a meaning and wisdom behind it – even if we still are not acquainted with it. Point of Reflection If one angel has the power to take the souls of all of humanity; and two angels can destroy an entire city and all of its inhabitants; then indeed nineteen angels (or groups of angels) can over-see the punishments of all of those destined for Hell – this is not something challenging for Allah!

Toute la charpente de l’islam est fondée sur l’attestation de l’Unicité divine, le Tawhîd. Mais qu’est-ce que la reconnaissance de cette Unicité implique concrètement en nous, dans notre vécu quotidien? En suivant un processus graduel d’intériorisation, nous sommes amenés à passer d’une perception encore extérieure, et donc dualiste de l’Unicité (« je » et Dieu), à son expérience unifiante ; et donc à dépasser les contradictions et les paradoxes inhérents à la nature humaine.

Islām, Īmān & Iḥsān: The Ḥadīth of Jibrīl Part 4/4 - Delivered by Shaykh Riyadh ul Haq on 11th March 2016 at Al Kawthar Academy, Leicester (UK) Video: https://youtu.be/wKByigjhiYI The Ḥadīth of Jibrīl is highly regarded by the Ulama as being one of the greatest Hadith of Islam. Some even go as far as to say that all the teachings of religion stem from this one Hadith. This Hadith is comprehensive and covers everything, from the basic beliefs of every Muslim and their relationship with Allah to the Signs of the Hour. Some Ulama have gone to the extent of beginning their books with this Hadith, just as Imam Muslim has done in his Sahih. This lesson concludes the four part series on the Ḥadīth of Jibrīl. The Signs of the Hour mentioned in this hadith are explained in detail with an explanation of why Jibrīl was sent to ask the Messenger of Allah ﷺ these questions. ********************************************************************** Website: www.akacademy.org/ YouTube: www.youtube.com/alkawtharacademy Facebook: www.facebook.com/alkawtharacademy Twitter: www.twitter.com/alkawthar Instagram - www.instagram.com/alkawtharacademy Tunein: tunein.com/radio/Shaykh-Riyadh-ul-Haq-p615599/ **********************************************************************

Islām, Īmān & Iḥsān: The Ḥadīth of Jibrīl Part 3/4 - Delivered by Shaykh Riyadh ul Haq on 19th February 2016 at Al Kawthar Academy, Leicester (UK) Video: https://youtu.be/ZQVhfe_DVDE The Ḥadīth of Jibrīl is highly regarded by the Ulama as being one of the greatest Hadith of Islam. Some even go as far as to say that all the teachings of religion stem from this one Hadith. This Hadith is comprehensive and covers everything, from the basic beliefs of every Muslim and their relationship with Allah to the Signs of the Hour. Some Ulama have gone to the extent of beginning their books with this Hadith, just as Imam Muslim has done in his Sahih. This is the third lesson of the commentary of the Ḥadīth of Jibrīl. This lesson answers the question, ‘What is Ihsān?’. Ihsān is a rank that we should all aim to achieve as it brings a person closest to Allah. How is this rank achieved and what are its rewards? These and other questions are answered thoroughly. ********************************************************************** Website: www.akacademy.org/ YouTube: www.youtube.com/alkawtharacademy Facebook: www.facebook.com/alkawtharacademy Twitter: www.twitter.com/alkawthar Instagram - www.instagram.com/alkawtharacademy Tunein: tunein.com/radio/Shaykh-Riyadh-ul-Haq-p615599/ **********************************************************************

Islām, Īmān & Iḥsān: The Ḥadīth of Jibrīl Part 2/4 - Delivered by Shaykh Riyadh ul Haq on 12th February 2016 at Al Kawthar Academy, Leicester (UK) Video: https://youtu.be/vz1MZpnOgCU The Ḥadīth of Jibrīl is highly regarded by the Ulama as being one of the greatest Hadith of Islam. Some even go as far as to say that all the teachings of religion stem from this one Hadith. This Hadith is comprehensive and covers everything, from the basic beliefs of every Muslim and their relationship with Allah to the Signs of the Hour. Some Ulama have gone to the extent of beginning their books with this Hadith, just as Imam Muslim has done in his Sahih. This is the second lesson of the commentary of the Ḥadīth of Jibrīl which answers the question, ‘What is lmān?’. lmān, as it is outlined in the Qur’an and Sunnah, has been explained in this lesson. The effects of firm belief have also been outlined, including liberation by believing in predestination. ********************************************************************** Website: www.akacademy.org/ YouTube: www.youtube.com/alkawtharacademy Facebook: www.facebook.com/alkawtharacademy Twitter: www.twitter.com/alkawthar Instagram - www.instagram.com/alkawtharacademy Tunein: tunein.com/radio/Shaykh-Riyadh-ul-Haq-p615599/ **********************************************************************

Islām, Īmān & Iḥsān: The Ḥadīth of Jibrīl Part 1/4 - Delivered by Shaykh Riyadh ul Haq on 5th February 2016 at Al Kawthar Academy, Leicester (UK) Video: https://youtu.be/3cU7X4L8Qz0 The Ḥadīth of Jibrīl is highly regarded by the Ulama as being one of the greatest Hadith of Islam. Some even go as far as to say that all the teachings of religion stem from this one Hadith. This Hadith is comprehensive and covers everything, from the basic beliefs of every Muslim and their relationship with Allah to the Signs of the Hour. Some Ulama have gone to the extent of beginning their books with this Hadith, just as Imam Muslim has done in his Sahih. This is the first lesson in the commentary of the Ḥadīth of Jibrīl; which discusses the arrival of Jibrīl, the etiquettes of the Sahabah رضى الله عنهم in the presence of Rasulullah ﷺ and the articles of faith for a believer. ********************************************************************** Website: www.akacademy.org/ YouTube: http://www.youtube.com/alkawtharacademy Facebook: www.facebook.com/alkawtharacademy Twitter: www.twitter.com/alkawthar Instagram - https://www.instagram.com/alkawtharacademy Tunein: http://tunein.com/radio/Shaykh-Riyadh-ul-Haq-p615599/ **********************************************************************

Khutbah 04 : Explication du hadith de Jibrîl - Dr. Mouhammad Ahmad LO by XamSaDine

Khutbah 03 : Explication du hadith de Jibrîl - Dr. Mouhammad Ahmad LO by XamSaDine

Khutbah 02 : Explication du hadith de Jibrîl - Dr. Mouhammad Ahmad LO by XamSaDine

Khutbah 01 : Explication du hadith de Jibrîl - Dr. Mouhammad Ahmad LO by XamSaDine

03 - Le Hadîth de Jibrîl

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