Podcasts about makkah

Surah Al-Hajj is the 22nd chapter of the Qur'an. It contains 78 verses and is named after the Hajj, the pilgrimage that Muslims perform in Makkah. Surah Al-Hajj emphasizes faith in God, the reality of the Day of Judgment, and the importance of sincere worship. It reminds people of God's power in creation, warns those who deny the truth, and encourages believers to remain steadfast. The surah also explains the purpose and spiritual meaning of the Hajj pilgrimage, including sacrifice and devotion to God, and calls Muslims to strive in God's cause while practicing justice and righteousness. This video series is a curated collection of reflections and summaries drawn from the 30 Days with the Qur'an series, where each Juz was explored over the month of Ramadan. While not a full tafsir, these concise and heartfelt talks aim to highlight key themes and insights from each Surah to inspire a deeper connection with the Qur'an. In this series, we've taken those reflections and focused them surah by surah, offering a dedicated video for each chapter of the Qur'an. The goal is to spark curiosity, build motivation, and encourage further study of the Qur'an in a manageable, engaging format. Whether you're revisiting familiar Surahs or exploring new ones, these summaries are here to help you pause, reflect, and fall in love with the Qur'an all over again.

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comThe Last Ten Begin TomorrowTonight is the 19th night of Ramadan. The last ten start tomorrow.The Prophet ﷺ told us that whoever misses the good of Laylatul Qadr has been denied all good for the entire year — because that person looked at a night worth more than a thousand months and said: I'm fine, I don't need it.One thousand months is 83 years. One night of ibadah — one raka'ah, one dollar given in charity, one dua made sincerely — on that night is worth doing that same act every single day for over 83 years without a break and more.And we're in Australia. Our odd nights might be someone else's even nights. Our even nights might be someone else's odd. So cast the net wide. All ten nights. If you've had an unfinished TV series to get through — tonight is your last chance. From tomorrow, for ten nights, we give everything.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.The Wrongdoers IdentifiedWe left off last night with a mu'adzin in Jahannam announcing: the curse of Allah is upon the wrongdoers. Tonight Allah defines who these wrongdoers are.They are those who block people from the path of Allah — who not only refuse to walk it themselves, but actively work to prevent others from finding it. This was the Quraysh in real time. Abu Jahl would hire musicians to play loudly across the street whenever the Prophet ﷺ was reciting Quran or giving da'wah, so that the sound of music would drown out the revelation. Abu Lahab would greet every caravan arriving in Makkah and warn them: don't listen to my nephew — he's mad.The result? Many of the Quraysh never actually heard the Quran. Not because they rejected it, but because their leaders made sure it never reached them. This is why Islam insists we are not sheep. We do not follow our leaders blindly. Every statement, every ruling, every claim — we measure it against the Quran and the Sunnah.The same ayah mentions those who bend the path — those who speak about Allah without knowledge, declaring halal and haram on their own authority. The root of this, Allah tells us, is disbelief in the akhirah: wa hum bil akhirati kafiroon.This is the key insight. The Quraysh had no fundamental problem believing in Allah as the ultimate creator. Their problem was with the akhirah. Because believing in akhirah has consequences — it means you can no longer cheat, oppress, or abuse without accountability. In Makkah, the rich and powerful could do whatever they wanted. Islam came and said: there is a day coming where none of that will protect you.This is why throughout the Quran, iman billah and iman bil akhirah are paired together. You could, technically, believe in Allah without believing in the akhirah — the Quraysh did exactly that. But belief in Allah without belief in akhirah will not reshape who you are. It is the akhirah that governs behaviour. It is accountability that changes people.And this is what keeps the believer sane when they watch the world. Schools bombed. Entire populations under siege. The powerful openly declaring that international law does not apply to them — that might is right again. Where is the justice? The akhirah is where. Every oppressor will stand before Allah. No title, no army, no wealth will help them. This is not a coping mechanism — it is a theological certainty that the Quran repeats again and again.The HeightsBetween Jannah and Jahannam, Allah says, there is a hijab — a barrier. And rising above that barrier, there is the A'raf: a height, an elevated terrain, from which both destinations can be seen.On the A'raf, standing on this high ground, is a group of people. They can look across and see the people of Jannah. They can look the other way and see the people of fire. And they know — from signs visible to them — who belongs to which side.Who are the people of A'raf? They are those whose good and bad deeds are exactly equal. The scales balanced perfectly. They are neither in Jannah nor in Jahannam. They are suspended — waiting.

Seerah 01-07: The Public Call of Prophet Muhammad ﷺ at Mount Safa: Lessons from Early Islamic Da'wah and the Warning to the Quraysh | Qur'an and Authentic Sunnah Insights | ZAD Academy Audio | Blogpost by Zayd HajiAssalamu Alaikum wa Rahmatullahi wa Barakatuh,I am Zayd Haji, a student at ZAD Academy. In this lesson from ZAD Academy, we study a significant moment in the early history of Islam when the Prophet Muhammad ﷺ publicly announced his message to the people of Makkah. After several years of secretly calling people to Islam, the Prophet ﷺ was commanded by Allah to openly warn his people and begin the public stage of da'wah.This event marked a turning point in the mission of the Prophet ﷺ and demonstrated his courage, sincerity, and commitment to delivering the message of Islam.After years of private preaching, Allah commanded the Prophet ﷺ to warn his closest relatives and the people of Makkah. Allah says in the Qur'an:“And warn your closest kindred.” (Qur'an 26:214 – Quran.com)This command signaled the beginning of the public proclamation of Islam. The Prophet ﷺ understood that, just as earlier prophets faced rejection from their people, he too would encounter opposition and resistance.To deliver the message publicly, the Prophet ﷺ climbed Mount Safa and called out to the tribes of Quraysh. The people gathered because they trusted him and knew him as an honest and truthful person.Narrated Ibn `Abbas: When the Verse: --'And warn your tribe of near-kindred, was revealed, the Prophet (ﷺ) ascended the Safa (mountain) and started calling, "O Bani Fihr! O Bani `Adi!" addressing various tribes of Quraish till they were assembled. Those who could not come themselves, sent their messengers to see what was there. Abu Lahab and other people from Quraish came and the Prophet (ﷺ) then said, "Suppose I told you that there is an (enemy) cavalry in the valley intending to attack you, would you believe me?" They said, "Yes, for we have not found you telling anything other than the truth." He then said, "I am a warner to you in face of a terrific punishment." Abu Lahab said (to the Prophet) "May your hands perish all this day. Is it for this purpose you have gathered us?" Then it was revealed: "Perish the hands of Abu Lahab (one of the Prophet's uncles), and perish he! His wealth and his children will not profit him...." (111.1-5)Sahih al-Bukhari 4770https://sunnah.com/bukhari:4770During this address, the Prophet ﷺ emphasized that every individual is responsible for their own faith and actions. He addressed his relatives and even his daughter Fatimah with a powerful reminder that no one can rely solely on family ties for salvation.Narrated Abu Huraira: When Allah revealed the Verse: "Warn your nearest kinsmen," Allah's Messenger (ﷺ) got up and said, "O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah's Punishment; O Bani `Abd Manaf! I cannot save you from Allah's Punishment, O Safiya, the Aunt of Allah's Messenger (ﷺ)! I cannot save you from Allah's Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah's Punishment."Sahih al-Bukhari 2753https://sunnah.com/bukhari:2753While many of the Quraysh were surprised by the message, the most hostile response came from the Prophet's uncle Abu Lahab. He rejected the message and insulted the Prophet ﷺ.In response to his hostility, Allah revealed a chapter in the Qur'an condemning Abu Lahab:“May the hands of Abu Lahab be ruined, and ruined is he.” (Qur'an 111:1 – Quran.com)This revelation confirmed the truth of the Prophet's mission and exposed the opposition of those who rejected the message of Islam.The public call of the Prophet Muhammad ﷺ at Mount Safa represents a pivotal moment in Islamic history. It illustrates the courage of the Prophet ﷺ in delivering Allah's message despite the risk of rejection and persecution.

Surah Al-Kahf is the 18th chapter of the Qur'an. It was revealed in Makkah and contains 110 verses. The surah emphasizes faith, trials of life, reliance on Allah, humility, and the reality of the Hereafter. It revolves around four major stories, each highlighting a different test.

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

(0:00) Intro(0:16) Surah Yusuf ki Baqi Tafseer(0:40) Yaqoob AS ka Jawab(1:29) Mushkil Waqt mein Faisla(3:16) Sabr-e-Jameel(4:16) Ikhtiyar aur Taqdeer(4:32) Taqdeer par Sabr(5:04) Tasalli ke Alfaaz(5:26) Bukhar wale Buzurg ka Waqia(6:18) Husn-e-Zann Billah(6:47) Allama Iqbal ka Sher(7:48) Mushkilat aur Insan(8:41) Husn-e-Zann ki Hadith(9:14) Yaqoob AS ka Gham(10:16) Rishtadaron ka Reaction(10:59) Yaqoob AS ki Dua(11:13) Ma'rifat-e-Ilahi(12:27) Allah se Ummeed(14:41) Bhaiyon ki Faryad(17:24) Tahajjud ki Dua(18:42) Allah ko Wasta Dena(19:21) Karamat aur Buzurg(20:15) Maryam AS aur Zakariya AS(21:29) Dua mein Wasta(21:47) Yusuf AS ka Ta'aruf(23:40) Taqwa aur Sabr ki Tabligh(24:06) Sabr ki Hudood(25:32) Intiqam ya Sabr(26:26) Sabr ka Faida(27:48) Daku se Muqabla(28:18) Zani ka Muamla(28:58) Taqwa aur Sabr ka Ajr(29:25) Bhaiyon ka Aitraf(30:36) Hasad ka Ilaaj(32:22) Khawateen ke Liye Naseehat(32:46) Yusuf AS ki Azmat(33:29) Fatah-e-Makkah ke Alfaaz(33:46) Yusuf AS ka Kurta aur Mojiza(34:15) Yusuf AS ki Khushbu(34:42) Yaqoob AS ka Yaqeen(36:37) Khandan ka Jawab(37:11) Beenai ki Wapsi(37:55) Bhaiyon ki Muafi ki Darkhwast(38:34) Tahajjud ki Dua ki Qabooliyat(38:47) Abdul Majid Daryabadi(39:09) Urdu Tafseer ki Khoobi(39:53) Family Planning Propaganda(40:14) Mufti Sahab ke Nana(40:48) Aulad aur Khushiyan(41:20) 90 Afraad ka Khandan Misr mein(41:31) Waldain ka Shahi Protocol(42:03) Ta'zeemi Sajda(42:21) Khwab ki Tabeer(43:07) Yusuf AS ka Khwab Sacha(43:17) Yusuf AS ke Asbaq(44:25) Husn-e-Zann aur Shaitan(49:08) Positive aur Negative Soch(49:35) Allah ki Kibriyai(49:58) Yusuf AS ki Dua(50:53) Dunya mein Naik Log(51:29) Nabi ﷺ ko Tasalli(52:02) Yahud o Nasara ke Liye Ibrat(52:39) Nabi ﷺ ke Liye Hukam(52:54) Har Musalman Daai(53:05) Qur'ani Waqiaat se Ibrat(53:33) Qur'an se Hidayat(53:46) Dua Hosted on Acast. See acast.com/privacy for more information.

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

Surah Al-Isra, the 17th chapter of the Qur'an, is a Makkan surah consisting of 111 verses. It is named after the miraculous Night Journey (Isra) of the Prophet Muhammad ﷺ from Makkah to Jerusalem, an event that signifies Allah's power and the special status of the Prophet. The surah emphasizes core themes of Tawhid (the Oneness of Allah), accountability in the Hereafter, and moral responsibility. It calls for righteousness, kindness to parents, justice, humility, and compassion, while warning against arrogance, wastefulness, and disbelief. It also highlights that guidance comes through divine revelation and that every individual is responsible for their own deeds. Overall, Surah Al-Isra serves as a powerful reminder of faith, ethical conduct, and trust in Allah's wisdom and justice. This video series is a curated collection of reflections and summaries drawn from the 30 Days with the Qur'an series, where each Juz was explored over the month of Ramadan. While not a full tafsir, these concise and heartfelt talks aim to highlight key themes and insights from each Surah to inspire a deeper connection with the Qur'an. In this series, we've taken those reflections and focused them surah by surah, offering a dedicated video for each chapter of the Qur'an. The goal is to spark curiosity, build motivation, and encourage further study of the Qur'an in a manageable, engaging format. Whether you're revisiting familiar Surahs or exploring new ones, these summaries are here to help you pause, reflect, and fall in love with the Qur'an all over again.

0:00) Intro(0:02) Khutba(0:09) Nisf Qur'an Mukammal – Surah Yusuf ka Baqi Hissa(0:30) Nafs ki Khud Pasandi se Bachna(1:18) Deeni Mehfil ke Adaab(2:10) Aziz-e-Misr ka Mutasir Hona(3:15) Ghair Muslim Mulk mein Qadr Pana(3:35) Yusuf AS – Wazir-e-Khazana(4:09) Wazir-e-Khazana ki 2 Sifaat(5:08) Yusuf AS ko Ohda Milna(5:38) Asbab Ikhtiyar Karna(6:05) Vizarat aur Tabligh(7:49) Kamyab Business ka Usool(8:41) Aakhirat ka Kamyab Tijarat Concept(9:10) Misr ki Maeeshat ka Mansuba(10:39) Misr ki Economic Taqat(11:25) Badshahat aur Tabligh(12:19) Aalim ka Dehat mein Rehna(12:33) Makkah ki Hikmat(13:03) Ulama ko Na Sunna(14:38) Jamia Tur Rasheed Students ko Naseehat(15:22) Yusuf AS ki Badshahat(16:08) Yusuf AS par Allah ka Fazal(16:32) Sana'at-e-Injemad(17:14) Keto Diet Reality(18:57) Bhaiyon ka Na Pehchanna(20:03) Binyamin ko Saath Lana(21:23) Mulazim se Kaam Lena(22:42) Mulazimeen ko Hidayat(23:15) Qafla Misr se Wapas(24:34) Currency Notes Reality(24:44) Yahudiyon ka Manjan(25:33) Mufti Taqi Usmani ki Kitab(25:56) Gold aur Silver Investment(26:02) Khilqatan – Fiqhi Istilah(26:21) Yusuf AS ki Hikmat(27:14) Binyamin par Qasam(28:08) Mukhtalif Darwazon se Dakhil Hona(31:09) Bhaiyon ki Dobara Aamad(32:09) Binyamin par Zulm(32:43) Joint Family Masla(34:24) Binyamin par Ziyadti(34:37) Yusuf AS ki Hikmat(36:11) Bhare Pait Jhagre(36:40) Hasad aur Chori(37:25) Hubb-e-Jaah aur Hubb-e-Maal(38:52) Chappal Chor ka Rishta(39:14) Anbiya ke Baiton ki Shan(40:09) Piyala Binyamin ke Saman se Nikalna(42:09) Politics(42:41) Bhaiyon ka Ilzam(43:01) Phuphi ka Ilzam(44:18) Yusuf AS ka Dil ka Jawab(44:44) Bhaiyon ki Darkhwast(46:04) Yaqoob AS ki Aazmaish(46:16) Bare Bhai ka Faisla(48:00) Bhaiyon ka Mashwara(49:27) Sana'at-e-Injemad(49:41) Yaqoob AS ka Jawab(50:44) Qatl ke Case mein Gawah(51:34) Sabr-e-Jameel Hosted on Acast. See acast.com/privacy for more information.

Abu Sufyaan Ibn Harb رضي الله عنه (S33) Heraclius stored the Messenger's ﷺ letter in a golden case. Years later, the descendant of Heraclius, King Francis, had the same letter of the Messenger ﷺ wrapped in silk and stored in a golden chest. He said as long as they have this letter, their empire would remain. Abu Sufyaan and Safwaan ibn Umayya رضي الله عنهم saw a wolf hunting a deer. When the wolf got to the Haram at Makkah, he stopped attacking the deer. The wolf spoke! He said to Abu Sufyaan and Safwaan رضي الله عنهم (who at the time weren't Muslims): “The Messenger ﷺ calls people to Paradise, whilst you are calling to them to the fire”.

Abu Sufyaan Ibn Harb رضي الله عنه (S32) Abu Sufyaan رضي الله عنه said to Heraclius that he has one thing on the Messenger ﷺ: He ﷺ claims to have gone from Makkah to Jerusalem, then return in one night. The Patriarch of Jerusalem said: “I know that very night!”. The Patriarch would always close the gates, however this one night he could not close the gate. In the morning, he said that last night a Prophet (ﷺ) came here and prayed. Heraclius said to Dihya al-Kalbee رضي الله عنه that he knows that the Messenger ﷺ is indeed a Divine Messenger, however he said he won't proclaim this as he feared he would be killed. He didn't pay attention to what the Messenger ﷺ said in his letter: “Embrace Islam and you will live in peace”.

Abu Sufyaan Ibn Harb رضي الله عنه (S29) The Messenger ﷺ camped at Hudaybeeyah. He ﷺ sent Kharraash Ibn Umayyah رضي الله عنه as the first ambassador. The unbelieving Quraysh killed his camel and almost killed him! رضي الله عنه. Umar رضي الله عنه recommended sending Uthmaan رضي الله عنه, as he رضي الله عنه had family in Makkah and would be safer there. Uthmaan رضي الله عنه goes to Makkah. The rumour was spread that he رضي الله عنه had been martyred and thus the famous pledge under the tree was taken. ~1,400 Companions رضي الله عنهم pledged to the Messenger ﷺ. Everyone (رضي الله عنهم) who pledged to the Messenger ﷺ under the tree on that day is free from the fire. اَللَّٰهُ أَكْبَرُ.

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

In reminding ourselves of the universal brotherhood which Islam embodies, it is worthwhile to take a fresh look at the earliest Muslim community. Rasulullah ﷺ appointed a former African slave as his first muadhin, the Imam of the Muhajirun at Quba was African, the youth seated on the conveyance of Rasulullah ﷺ at the Fath of Makkah had an African mother, and the woman Rasulullah ﷺ referred to as his mother was African. These are all indications of a deeper heritage whose richness needs to be shared. In this episode, discover the identities and unique stories of a host of Sahaba of dark skin, or African origin.

Abu Sufyaan Ibn Harb رضي الله عنه (S24) The battle of the trench: This battle took place in the year 5 A.H. The Jews instigated this. They went to Makkah to rally a force to attack the Messenger ﷺ. The Jewish tribes told the Quraysh to lead and that they'll follow. The Jews prostrated to Jibt and Thaaghoot (2 Idols) to prove their oath. The Messenger ﷺ received intel from Abaas رضي الله عنه that ~10,000 men were coming. The believers had one week to prepare. Salman al-Farsi رضي الله عنه suggested digging a trench as this was a tactic he saw in his lands before. Thus a trench was dug around the northern side.

Abu Sufyaan Ibn Harb رضي الله عنه (S22) The incident of Rajee: This occurred ~4 A.H, after Uhud. 2 tribes requested some companions رضي الله عنهم to be sent and teach about Islam. The Messenger ﷺ sent some companions رضي الله عنهم. There was 6 amongst them (رضي الله عنهم), they were betrayed and 3 were martyred at the well of ar-Rajee and 3 were sold as prisoners to Makkah (رضي الله عنهم). One companion, Abdullah Ibn Tariq رضي الله عنه managed to untie himself and escape, but was caught and blessed with martyrdom. Another companion, Zayd Ibn ad-Dithinnah رضي الله عنه, was caught and sent to Makkah as a prisoner. Khubayb Ibn Adee رضي الله عنه was another who was caught. He رضي الله عنه was crucified at at-Tan'eem. (The same place where Masjid Aisha رضي الله عنها is).

The life of Khabbab ibn al-Aratt (RA) is one of the most moving examples of patience, sacrifice, and unwavering faith in early Islamic history.Among the first ten people to accept Islam, Khabbab (RA) embraced the truth at a time when doing so meant severe persecution. A slave and skilled blacksmith in Makkah, he was subjected to brutal torture by the Quraysh. Burning coals were placed on his back, and he faced constant abuse and humiliation, all because of his belief in Allah and his loyalty to Prophet Muhammad ﷺ.Despite unimaginable suffering, Khabbab (RA) never turned away from Islam. His pain only strengthened his conviction, and his endurance became a source of guidance and inspiration for others. Later, he migrated to Madinah, took part in all major battles, and lived to see Islam flourish, a faith he once endured torture for believing in.He eventually passed away in Kufa, honored as a righteous and respected Companion. His life reminds us that truth demands sacrifice, but Allah never lets the struggle of sincere believers go to waste.This episode revisits the remarkable journey of a man whose scars told the story of faith and whose patience helped shape Islamic history.

Abu Sufyaan Ibn Harb رضي الله عنه (S8) The Messenger ﷺ returns to Makkah from Ta'if. al-Muth'im Ibn Adee offers protection to the Messenger ﷺ whilst he ﷺ performs Tawaf. The Messenger ﷺ said: “If Muth'im asked me to release the prisoners of Badr, I would have done so”. Never forget when someone does good for you. The build up to Badr: The Quraysh had taken the belongings of the believers رضي الله عنهم. A large caravan with ~1,000 camels lead by Abu Sufyaan رضي الله عنه was coming from Syria. The intention of the Muslims رضي الله عنهم was go to for the caravan, not for battle.

Abu Sufyaan Ibn Harb رضي الله عنه (S2) Abu Sufyaan رضي الله عنه narrates a business trip he and Umayya Ibn Abu al-Salt went on to Syria. They encounter a village of Christians and discuss Religion - the priests mention the final Messenger ﷺ. Umayya thought he would've been the final Prophet himself, but the priest said the final Prophet ﷺ will be from the Quraysh. Umayya was from Ta'if. Abu Sufyaan رضي الله عنه returns to Makkah and sees the Companions رضي الله عنهم being persecuted.

Who writes Islamic history — empires and rulers, or ordinary believers?In this research seminar hosted by AMI on 14 January 2026, Dr Hassan Abbas presents insights from his forthcoming book project, A People's History of Islam. Challenging state-centred and court-sponsored historiography, Dr Abbas explores Islam through the lived faith of pilgrims, mystics, poets, and everyday communities across centuries.Drawing on extensive travels to major pilgrimage sites — from Fez, Konya, and Baku to Lahore, Karbala, and Makkah — the seminar highlights how oral tradition, spirituality, and devotion preserve histories often absent from official archives. Dr Abbas also reflects on the role of mysticism alongside juridical tradition, the challenge of writing accessible yet rigorous scholarship, and the problem of sectarian framing in Western representations of Islam.Speaker:Dr Hassan Abbas is a Distinguished Professor of International Relations based in Washington, DC, and a Senior Advisor at Harvard University's Project on Shi'ism and Global Affairs. He is the author of The Prophet's Heir (Yale University Press) and several other widely cited works on Islam and global affairs.

We all know about the Makkos generally but do we know the individual purpose of each and every Makkah?

Surah 27 The Female Ant v82- Session 19 The benefit of Knowledge is that it produces certainty (Ibn Qayum). The Mysterious Beast 1. The Beast is from the progeny of Iblees. 2. The Beast will kill the Accursed Shaytaan. 3. The Beast would emerge from a small place in the desert near Makkah. 4. The Beast would emerge during the Forenoon. 5. The Beast would emerge twice on the 3rd time he would emerge in Masjidul Haram. 6. The Beast would be unlike any other creature known to man. The Beast would have the Staff of Moosaa (as) and the Ring of Sulaymaan (as)...

Hajj and Umrah (S1) The Messenger ﷺ: “The Jihad of the elderly, the child, the weak and the woman is Hajj and Umrah”. The Messenger ﷺ: “Whoever stays in al-Madinah and shows patience throughout the difficulties he experiences in it, I will be a witness for him and intercede for him on the Day of Judgement”. The blessed Zam Zam water: Abdullah Ibn Abaas رضي الله عنهم: “The people of Makkah would beat anyone in a race and anyone in a wrestling match. They lost this when they turned away from Zam Zam”.

In this episode, Aalimah Sarah Ahmeds shares  reflections from her journey to the holy cities of Makkah and Madinah Text to get in touch!Support the showIf you enjoyed this episode, subscribe and share! To help us continue this important work, become a sustainer at www.empowherhealth.org

In this episode, Alimah Sarah shares  reflections from her journey to the holy cities of Makkah and Madinah — moments that softened her heart, challenged her intentions, and reshaped how  we see worship, patience, and return. From the overwhelming weight of standing before the Kaʿbah to the deep tranquility found in the city of the Prophet ﷺ, these are not polished takeaways, but honest notes from a soul in transit. Lessons in surrender, love, crowd, tears, and the gentle reminder of who we are when the world falls quiet in sujud.Text to get in touch!Support the showIf you enjoyed this episode, subscribe and share! To help us continue this important work, become a sustainer at www.empowherhealth.org

The journey to Badr didn't begin with a battlefield. It began with small moments that tested the companions one by one. Some were told to return, others tried to stay hidden, and lessons were given on the road that shaped the mindset of the entire group. What seemed like a simple march became a series of decisions that revealed what each person carried in their heart. Meanwhile in Makkah, a sudden wave of news moved through the city and forced Quraysh to react. What they chose next set both sides on a path neither could step away from. Ustadh Abdulrahman Hassan explains how these moments built the lead-up to Badr and why they changed the direction of the story. The clash hasn't begun yet, but the turning point is close. 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 #Islam #Dawah  

The journey to Badr didn't begin with a battlefield. It began with small moments that tested the companions one by one. Some were told to return, others tried to stay hidden, and lessons were given on the road that shaped the mindset of the entire group. What seemed like a simple march became a series of decisions that revealed what each person carried in their heart. Meanwhile in Makkah, a sudden wave of news moved through the city and forced Quraysh to react. What they chose next set both sides on a path neither could step away from. Ustadh Abdulrahman Hassan explains how these moments built the lead-up to Badr and why they changed the direction of the story. The clash hasn't begun yet, but the turning point is close. Time Stamps: 00:00:00 - Precap and Introduction 00:02:20 - Role of Anas ibn Malik in the Battle of Badr 00:03:59 - Disputed Participants in the Battle of Badr 00:04:55 - Count of Badr Warriors 00:09:15 - Prophet Muhammad ﷺ: The Man of His People 00:13:55 - Punishment for Minor Shirk 00:15:35 - The Story of a Doctor 00:18:55 - Victory is from Allah 00:24:34 - The Young Sahabah Who Showed Up 00:26:30 - Preparing the Battalions 00:29:16 - Eating on the Day of Badr 00:29:24 - The Route to Badr 00:35:18 - Abu Sufyan Hears About the Prophet's ﷺ Army 00:38:45 - The Dream of ‘Atikah Bint Abdul Muttalib 00:51:40 - The Quraysh Gear Up for Battle 00:53:32 - Why Umayyah ibn Khalaf Avoided the Battle 00:59:15 - Benefits From the Lesson AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amau... Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAU... Twitter: https://twitter.com/AMAUoffici... iTunes: https://podcasts.apple.com/us/... Spotify: https://open.spotify.com/show/... Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #AMAU #Islam #Dawah

The Prophets (a.s) (S2) The soil was placed between Makkah and Ta'if, at Nu'maan. Processes occurred. When it was fit for human form, it was taken to Paradise. Abdullah Ibn Umar رضي الله عنهم: “Allah سُبْحَانَهُ وتَعَالَى created 4 things with His Hand; The Arsh, the pen, the Garden of Eden and Adam (a.s). The rest of creation, He سُبْحَانَهُ وتَعَالَى said Kun Faya Koon”. Adam (a.s) was not created overnight. Time being taken to create Adam (a.s) was to show honour to him (a.s).

This week will be crossing over 1/3 of the Quran alhamdulillah! We will be going through Surah Anfaal and Surah Tawbah inshallah. These two surahs speak about two of the most important moments in the Seerah - the Battle of Badr and the Conquest of Makkah. And of course, a deeply personal and moving story of tawbah (redemption) for Ka'b Ibn Maalik.We are slowing down our pace just a bit, so it is an opportunity for people to catch up with the Utruja challenge as well! This week, it will be just to the end of Surah Tawbah (so just 1 Juz and a bit).

We often think of strategy as something for business or the battlefield - but did you know it's actually part of our Deen?In this episode, Shaykh Muhammad Alshareef (rA) discussed the Seerah to show how every move of the Prophet ﷺ was guided by intention, wisdom, and planning. From how he protected the early Muslims in Makkah to how Abu Bakr (RA) used his wealth with purpose, to why the Hijrah was strategy.You'll discover:Why having a plan is part of tawakkulHow the Prophet ﷺ used patience and preparation togetherPractical ways to bring strategy into your own life as a MuslimBy the end, you'll start to see “strategy” as a Sunnah that helps you live your faith with direction, clarity, and purpose.Get inside Art of Raising Muslims: https://www.raisingmuslims.com/art

The expeditions had begun. Quraysh's caravans - loaded with the wealth stripped from the Muslims in Makkah - became the new target. The first expeditions passed without major confrontation, but each one edged closer to the inevitable clash. Then came Nakhlah.A sealed letter. A mission meant only to observe. Twelve men who suddenly found themselves standing at a crossroads: strike the caravan now and risk spilling blood in the sacred month, or let it pass and lose the chance forever. One arrow was loosed. A man fell. Captives were taken. The first spoils of war were in Muslim hands.What followed shook everything. Accusations, anger, and uncertainty filled Madinah. Even the Muslims themselves were unsure of what had just happened - until revelation from Allah ﷻ descended, clarifying the truth and turning the tide.In this episode, Ustadh Abdulrahman Hassan explores:- The Prophet's ﷺ earliest expeditions and why only the Muhajirun participated in them.- The Nakhlah raid and its far-reaching consequences.- A tender moment that gave ‘Ali رضي الله عنه the name Abu Turab, and a chilling prophecy about his fate.- Lessons from deviation, and why the chains of scholarship protect the Ummah.A single decision at Nakhlah pushed the Muslims closer to what Quraysh had long feared: open battle.Timestamps:00:00 Precap & Introduction03:00 The First Expedition10:27 The Second Expedition11:28 The Third Expedition18:18 Story Behind ‘Ali Ibn Abi Talib's Nickname: Abu Turab30:13 The Death of ‘Ali Ibn Abi Talib42:54 The Final ExpeditionAMAU Junior: https://amaujunior.com/Instagram: https://www.instagram.com/amau...Patreon: https://www.patreon.com/AMAUTelegram: https://t.me/amauofficialYouTube: https://www.youtube.com/c/AMAU...Twitter: https://twitter.com/AMAUoffici...iTunes: https://podcasts.apple.com/us/...Spotify: https://open.spotify.com/show/...Get in Touch: https://amau.org/getintouchBarakAllahu feekum.#AMAU #seerah #prophetmuhammad #islamiclectures #islamicknowledge

Happy Thursday, Cousins!!!

The expeditions had begun. Quraysh's caravans - loaded with the wealth stripped from the Muslims in Makkah - became the new target. The first expeditions passed without major confrontation, but each one edged closer to the inevitable clash. Then came Nakhlah. A sealed letter. A mission meant only to observe. Twelve men who suddenly found themselves standing at a crossroads: strike the caravan now and risk spilling blood in the sacred month, or let it pass and lose the chance forever. One arrow was loosed. A man fell. Captives were taken. The first spoils of war were in Muslim hands. What followed shook everything. Accusations, anger, and uncertainty filled Madinah. Even the Muslims themselves were unsure of what had just happened - until revelation from Allah ﷻ descended, clarifying the truth and turning the tide. In this episode, Ustadh Abdulrahman Hassan explores: - The Prophet's ﷺ earliest expeditions and why only the Muhajirun participated in them. - The Nakhlah raid and its far-reaching consequences. - A tender moment that gave ‘Ali رضي الله عنه the name Abu Turab, and a chilling prophecy about his fate. - Lessons from deviation, and why the chains of scholarship protect the Ummah. A single decision at Nakhlah pushed the Muslims closer to what Quraysh had long feared: open battle. 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 #seerah #prophetmuhammad #islamiclectures #islamicknowledge

Join us on the Hijrah route from Makkah to Madinah

Ciri-Ciri Dajjal Secara Rinci adalah bagian dari ceramah agama dan kajian Islam ilmiah dengan pembahasan kitab Riyadhus Shalihin Min Kalam Sayyid Al-Mursalin. Pembahasan ini disampaikan oleh Ustadz Mubarak Bamualim, Lc., M.H.I. pada Selasa, 3 Rabiul Awwal 1447 H / 26 Agustus 2025 M. Kajian sebelumnya: Makkah dan Madinah Tidak Dimasuki Dajjal Kajian Tentang Ciri-Ciri Dajjal […] Tulisan Ciri-Ciri Dajjal Secara Rinci ditampilkan di Radio Rodja 756 AM.

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

Makkah dan Madinah Tidak Dimasuki Dajjal adalah bagian dari ceramah agama dan kajian Islam ilmiah dengan pembahasan kitab Riyadhus Shalihin Min Kalam Sayyid Al-Mursalin. Pembahasan ini disampaikan oleh Ustadz Mubarak Bamualim, Lc., M.H.I. pada Selasa, 25 Shafar 1447 H / 19 Agustus 2025 M. Kajian sebelumnya: Fitnah Dajjal Kajian Tentang Makkah dan Madinah Tidak Dimasuki […] Tulisan Makkah dan Madinah Tidak Dimasuki Dajjal ditampilkan di Radio Rodja 756 AM.

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

Who would refuse a chance to do Umrah? To make Tawaf around the Ka‘bah, pray in the Masjid where the Prophet ﷺ led Salah, and walk the roads once filled with the footsteps of the Sahabah رضي الله عنهم. This August, take a break from the long to-do lists, the constant notifications, and daily noise — and come with Ustadh Abdulrahman Hassan and Ustadh Abdulhakeem Hassan to Makkah and Madinah. It's not just another trip — it's a chance to refocus your heart, learn, worship, and spend time with good company. Take the step, make the intention, and ask Allah ﷻ to make it a means of forgiveness and closeness to Him. Register here: https://www.eliatravel.co.uk/summer-umrah-2025 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 #umrah #tour #makkah #madinah

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

Images of the yearly Hajj (annual pilgrimage to Makkah) continue to capture the attention of the world. As people witness the synchronization of actions and purpose of millions of pilgrims, they experience amazement and wonderment. People often ask, “Why is the Hajj important?” or “What is the purpose of pilgrimage rituals in this day and age?”In this paper, we discuss the power of rituals in general and focus on the various benefits and significance of the Hajj rituals in particular. In the course of this discussion, we embark on a whirlwind tour of relevant material from anthropology, psychology, theology, jurisprudence, exegesis, philosophy, and—most importantly—Islamic spirituality.

Sunday Bayan | Mufti Tariq Masood | 22 June 2025 | Dolat, Maut, Shadi, Tabligh & More(0:00) Intro(0:53) Aayaat from Surah Ma'arij(1:31) Ehl e Jannat ki Sifaat(2:19) Indian Plane crash incident(4:31) Europe aur Japan ke natural disasters(8:25) Dolat aur shohrat ke bawajood maut ka tasalsul(8:51) Qabarustan se guzarna — Mufti sb ka waqia(9:52) Artificial teeth and real peace?(10:44) Sukoon kis mein hai?(19:00) Wo log jinki struggle zaya ho jaigi?(22:05) Age-matching theory per tiktoker ko jawab(28:02) Family life ko social media pe laana(29:37) Mashwara field expert se lena chahiye(32:25) Sadqay ka bakra katna — bid'ah?(36:23) Mushrikeen e Makkah ki fail planning(38:32) Mehnat se kamyabi(39:00) Planning se kamyabi(39:33) Mukhlis mahir se mashwara lena(44:56) Medicine market mein kaisay launch hoti hai?(45:52) YouTube paisa kamao gurus ki reality(46:47) Ulama ke nazdeek dolat ki haisiyat(47:28) Aik bachi ka psychological case(48:33) Allah walon ko paisay chinnay ka gham nahi hota(49:26) Fraud mufti warning(52:27) Gham pe sabr ka tariqa(54:01) 4 pm pe bhookh — Mufti sb ka waqia(57:56) Motivational speakers ka reality check(59:03) Islam mein dolatmand ka tasawwur(59:53) Hazrat Abdullah bin Masood RA ka qoul(1:00:45) Gaza ke mazloom(1:01:05) Zalimon ka anjaam(1:02:21) 70 saal ke buzurg ka janaza(1:03:15) Mufti sb ka bachpan(1:05:16) Janaza ke waqt inappropriate baatein(1:07:02) Qabarustan mein kya soch honi chahiye(1:08:39) Shukar vs sabr(1:09:27) Maut ke liye sabab zaruri nahi(1:11:16) Hazrat Umar RA ki ring — naseehat ke liye kaafi(1:11:28) Tokyo plane crash jab Mufti sb Japan mein thay(1:12:04) PIA plane crash — kya hua tha?(1:15:46) Maut ke faislay(1:16:17) Aerophobia + heroin addiction(1:16:52) Bayan ka khulasa(1:18:12) Dolatmand ki aazmaish ziada kyun?(1:18:50) Negative commenters ko jawab (Arafah bayan)(1:24:10) DuaQ&A Section(1:24:18) Polio ke qatre pilana kaisa hai?(1:43:56) Sayyad log bila hisaab jannat jaenge?(1:44:22) Aayat ul Kursi baad namaz — jannat guaranteed?(1:44:59) Polio drops kis se pilwane chahiye?(1:45:49) Covid vaccine se maut ka sabab?(1:47:40) About this reel(1:50:10) About this video(1:51:37) Taza taza(1:52:37) Shadi ke liye dil mail hone ke bawajood — kya karein?(1:53:58) Operation se delivery se bachne ka tareeqa(1:56:44) Molana Tariq Jameel ko tabligh se roka gaya?(1:58:27) Ghareeb rishtedaar ko zakaat dena?(1:58:37) Apne haqq ke liye larna?(2:04:13) Qaza namaz farz se pehle parhna?(2:04:17) Valid ashkal ka jawab(2:05:19) Jannat ki mehnat ka concept(2:07:45) Dost ke saman pe commission lena?(2:09:08) 2nd shadi ke liye password chhupana?(2:13:57) Train ticket ka masla(2:14:50) 29 June: Mufti sb ka Canada travel(2:15:13) Karachi se pyaar(2:15:57) Rawalpindi–Karachi train travel + unknown woman's call(2:17:48) Qabza ki masjid mein namaz?(2:18:16) Aqeeqay ke gosht ki taqseem?(2:18:37) Jannat mein sabko 72 hoorain milengi?(2:19:10) Cotton ke moze pe masah?(2:19:33) Bachon ko marne wale qari sahiban ka hal?(2:27:30) Ghairat ke naam par qatl — Islamabad Tiktoker murder case Hosted on Acast. See acast.com/privacy for more information.

(0:00) Intro(0:13) Mufti sb nikah parhtay huay(3:10) Shadi, biwi, bachay — tension hain ya sukoon?(24:00) Roz-e-Qayamat, ehl-e-iman se sawal?(24:31) Soodi qarz se sadqa?(25:18) Behen ki virasat khanay wala bhai?(26:00) Easy-peasy ka loan?(27:41) Mobile phone ka insurance karwana?(28:06) Deen par chalna?(28:21) Nabi ﷺ ke dil par Qur'an ka nazool?(28:40) Nabi ﷺ ki kitni baitiyan thein?(29:31) Pants shirt pehnna?(30:03) Dead dost khwab mein aaye?(30:30) Mazaar par jana?(33:58) Baghair bulaye shadi par jana?(34:54) Makkah mein aurton ka namaz-e-janaza parhna?(35:01) Masjid ke samne gutter?(35:38) Karachi mein daku?(36:18) Ghair Muslim se hisaab kitaab?(36:46) Aurton ka qabrustan jana?(37:16) Seafood: jheenga, kekra khana?(51:57) Agar shohar gum ho jaye to?(54:09) Magarmach, jheenga, kekra, fish khanay mein farq?(57:03) Jheenga ka business? Hosted on Acast. See acast.com/privacy for more information.

In this episode of the Blood Brothers Podcast, Dilly Hussain speaks with the controversial Saudi Arabian dissident scholar, academic and activist, Dr. Mohammed al-Massari. Topics of discussion include: Family background, heritage and growing up in Saudi Arabia. A brief history of Saudi Arabia and the role of Islam in its governance and society. The rise of Pan-Arabism and Saudi Arabia welcoming the Muslim Brotherhood during the 1950s-1970s. The Iranian revolution, the siege of Makkah, and U.S. troops in Saudi during the first Iraq war. Reformation movements and holding Saudi rulers and scholars to account. Imprisonment, exile and seeking asylum in Britain. Criticising regimes, ruling by Islam, and accusations of extremism. FOLLOW 5PILLARS ON:    Website: https://5pillarsuk.com YouTube: https://youtube.com/@5Pillars Facebook: https://www.facebook.com/5pillarsuk Instagram: https://www.instagram.com/5pillarsnews Twitter: https://x.com/5Pillarsuk Telegram: https://t.me/s/news5Pillars TikTok: https://www.tiktok.com/@5pillarsnews

Ask any scholar or student of knowledge—and they'll tell you: some of the most common, urgent questions they get are from women. About menstruation. Purity. Prayer. Hijab. Going out. Marriage. Divorce. But not enough people are teaching it. To address this gap, here begins the explanation of الأربعون النسائية (Al-Arba'een An-Nisaa'iyyah)—a collection of 43 hadith compiled by Shaykh Muhammad ibn Shakir ash-Shareef, each one dealing with rulings specific to women, drawn from the Sunnah and explained upon the understanding of the Salaf. In Episode 1, Ustadh Abdulrahman Hassan breaks down the first hadith of the book—where the Prophet ﷺ says: “Do not prevent your women from the masājid, but their homes are better for them.” - What exactly does this mean today? - Is it really better for women to pray at home—even in Makkah and Madinah? - Can a husband stop his wife from going to the masjid? And when is that allowed? - What conditions did the scholars set for women going out—and are they still being met today? - And what did Aisha رضي الله عنها say that still speaks volumes about modesty and change in society? This isn't just theory. It's the lived fiqh of women—starting here. 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. #islamiclectures #muslimah #seekingknowledge #islamicknowledge #masjid

Ever wondered what those overwhelming emotions are when you first see the Kaabah? This podcast by Shaykh Muhammad Alshareef (rA) breaks down the eight most common feelings Hajjis experience during their first Umrah - from confusion and awe to tiredness and even frustration with your travel companions.Drawing from decades of Hajj and Umrah experience, this discussion addresses the emotional journey that often gets overlooked in typical "how-to" guides. You'll know why feeling confused when you first see the Kaabah is completely normal, understand the proper etiquette around the sacred House, and get practical advice for navigating the crowds.The Kaabah as a direction rather than an object of worship, the significance of the Black Stone, and why Makkah is uniquely designed as a place where worship is the only focus. Stories from Seerah of the Prophet (SAW) and the Sahaba will help you understand your own experiences better, including lessons from the Treaty of Hudaybiyyah about handling frustration during sacred journeys.Whether you're preparing for your first Umrah or reflecting on past experiences, this honest podcast validates the emotions of Hajis while giving Islamic guidance on how to process them spiritually. Perfect for anyone seeking to understand the deeper emotional and spiritual aspects of visiting the holiest site in Islam, especially in this season of Dhul Hijjah.

The conclusion of Nasir Khusraw's story, following his repeated trips from Cairo to Makkah, his struggles in crossing the Arabian Peninsula, and then his journey toward Khorasan. If you like what you hear and want to chip in to support the podcast, my Patreon is here. I'm on BlueSky @a-devon.bsky.social, Instagram @humancircuspod, and I have some things on Redbubble. Sources: Hunsberger, Alice C. Nasir Khusraw, the Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher. Bloomsbury Academic, 2002. Khusraw, Nasir. Nāṣer-e Khosraw's Book of Travels, translated by Wheeler McIntosh Thackston. Bibliotheca Persica, 1986. Learn more about your ad choices. Visit podcastchoices.com/adchoices