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Alhamdulillah, my heart is full.I recently had the honour of serving once again as translator for Habib Kadhim as-Saqqaf — a blessing I never take for granted.In 2022, Allah granted me the opportunity to welcome him to Perth for the very first time, and to serve as his translator during that visit. It remains a very precious moment in my life and one I am always grateful for.And now, on his third visit, I was able to receive him at Qaswa House in full action — with over 200 members of our Qommunity present: students, parents, and families all gathered to benefit from his wisdom, character, and prophetic gentleness.I am deeply thankful to Habib Kadhim for honouring us with his presence, and grateful to the team who made this trip possible — especially those who worked quietly and unseen in the background to make everything run smoothly.To be able to serve a scholar of his stature is a gift I cannot repay.To share that blessing with our Qaswa family makes it even more meaningful.May Allah accept from all, keep us close to the people of knowledge, and allow us to honour them always. 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

We’ve entered a new term, and that means a new Surah! This term, we begin our journey with Surah al-Fath, a powerful chapter that opens with Divine reassurance and promise.In this episode, we recite and break down the first three āyāt, focusing on key Tajwīd principles such as:* Nun Mushaddadah: Learn how inna is read with two harakāt of nasalisation (ghunnah) – not rushed, but softly and smoothly from the nasal passage.* Makharij (Points of Articulation): Understand the correct way to pronounce letters like ḥā (from the middle throat) in fataḥnā and the ghayn in li-yaghfira (from the upper throat).* Idghām and Iẓhār rules: Identify when merging is complete (like min dhambika into mim dhambika) and when letters are clearly separated.* Mad Aṣlī (natural elongation): Spot the small alif or wāw that indicates a simple two-beat stretch.Practical Tip:🔁 Don’t rush your recitation. The golden rule is:“Slow is smooth, smooth is fast.”Break the ayah into chunks. Read slowly. Then combine. Tajwīd is about precision and beauty. 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

Alhamdulillah, I was given the honour of delivering the Friday Khutbah at the Australia Open Pencak Silat International Championship 2024. It was the first time for Australia to host an international silat tournament.When the organiser approached me asking if I can deliver the khutbah at the tournament, my heart skipped a beat. For those of you who know me, will know my love for martial arts.Here’s some snippets from the khutbah. May Allah reward the organisers for their hard work. 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

Lessons from the SeerahWhen we look at the sīrah, in the seventh year of Prophethood, the challenges facing the Muslims were unbearable.At first, the Quraysh mocked and insulted. But when insults failed, by the fifth year they turned to violence—abusing, torturing, even killing some of the early Muslims. When that too didn’t stop the daʿwah, they escalated further: a total boycott against the Muslims and Banū Hāshim, the Prophet’s own tribe.No one was allowed to buy from them, sell to them, marry them, or even speak to them. Forced into the valley of Abū Ṭālib, the Muslims suffered starvation. At night, the Quraysh could hear the cries of hungry children echoing from the valley. It became so unbearable that some of the Quraysh nobles themselves—polytheists, not Muslims—like Muṭʿim ibn ʿAdī and Zuhayr ibn Abī Umayyah, stood up and said: This is not right. These are our people, even if we differ in religion.One day Zuhayr stood with his back to the Kaʿbah, facing the leaders of Quraysh. He declared: Our brothers and sisters are starving in the valley because of us. I will not sit down until this boycott is broken. And not long after, the boycott was lifted.A Parallel to TodayBrothers and sisters—this was 1,400 years ago. Today, history repeats itself. Our brothers and sisters in Gaza are starving—not because of food shortage, but because food is blocked, burned, or left to rot. Just last month, 500 tonnes of food were discarded because of the blockade.If Quraysh—who did not believe in lā ilāha illā Allāh—could act out of nothing more than blood ties, then what excuse do we have, we who claim faith? We say faith is thicker than blood—so why aren’t we doing more?Acting Within Our MeansYes, our anger is real. But we are Muslims—we act with discipline, bound by the Sharīʿah. That means we work within the legal framework of the country we live in. We don’t take matters into our own hands violently. Instead, we use the means available to us—and al-ḥamdu lillāh, here in Australia, there are means.And we’ve seen this before in our history. When Jerusalem fell to the Crusaders in 1099, the Khalīfah in Baghdad was doing nothing. It was a single qāḍī, Abū Saʿd al-Ḥarawī, who mobilised the people. After Jumuʿah prayer, he gave speeches, organised protests, and led the masses to demand action from the Khalīfah. Week after week, protest after protest, until the Khalīfah was forced to act.Power of ProtestThat’s how politics works. Leaders move when people move.We saw this not long ago in Sydney—hundreds of thousands marched across the Harbour Bridge. And within a week, the Australian government shifted its diplomatic stance. Suddenly, they were talking about recognising Palestine. Suddenly, they were criticising Israel—something unimaginable just months before. Why? Not because the Prime Minister had a dream, but because the people marched.Call to Action – Perth RallySo brothers and sisters, this Sunday, we have the chance to stand up and be counted. Yes, the weather forecast says it will rain. But what is rain? Just water. Al-ḥamdu lillāh, Allah created our skin waterproof.Our brothers and sisters are rained upon with bombs and bullets. We will only be rained upon with water. So bring an umbrella, bring a jacket—and bring your friends. Convince those who’ve never attended a rally before. Come shoulder to shoulder with your fellow Australians, Muslim and non-Muslim alike, demanding justice for Palestine.On SalahuddīnEvery time a calamity strikes Palestine, people ask: Where is our Ṣalāḥuddīn?But Ṣalāḥuddīn did not appear in a vacuum. He didn’t descend from the sky with angels. He was the product of decades of groundwork. It started with people like Abū Saʿd al-Ḥarawī, who mobilised the grassroots. Then came Imām al-Ghazālī, who strengthened the ummah spiritually. Then Nūruddīn Zengī, who prepared the armies. All three passed away before Palestine was liberated. Ṣalāḥuddīn simply completed the work.So the real question is not Where is Ṣalāḥuddīn? but What are we doing to build a Ṣalāḥuddīn for our time?AccountabilityOn Yawm al-Qiyāmah, Allah will not ask us whether we liberated Palestine—that’s beyond our means. But He will ask: What did you do with what you could?And even before the Day of Judgment, our children and grandchildren will ask us: You were alive during the genocide. What did you do? Will we say, I was busy on social media?The Quraysh only heard the cries of hungry children. We see those cries broadcast live to our phones. If that doesn’t move us, what will?Hope, Not DespairYes, the ummah is weak. Yes, we feel surrounded. But Allah reminds us: Do you think you will enter Jannah without being tested like those before you, until even the Messenger and those with him cried out: When will the help of Allah come? Verily, the help of Allah is near.We are a people of hope, not despair. Even today we see results: countries shifting, governments changing tone, and even the most Islamophobic nations being forced to recognise Palestine.ClosingSo I end with the same question that Zuhayr once asked the Quraysh: Are we eating our food while our brothers and sisters are starving?May Allah allow us to attend the rally in huge numbers this Sunday. May it be peaceful, impactful, and successful. May Allah open the hearts of our fellow Australians, and may He grant victory and liberation to our brothers and sisters in Palestine. 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

Assalamu ʿalaykum wa raḥmatullāhi wa barakātuh.Welcome back to BeQuranic. In this session, we’re looking at our ayat of the week — verses 9 and 10 of Surah al-Ḥujurāt. Today’s focus is Tajweed: we’ll read the verses together, highlight key rules, and talk about how to practise them for fluency.The Ayat of the WeekThese are slightly longer verses, especially ayah 9, so it’s helpful to break them down in sections. We’ll read them slowly, paying attention to the points of stop and continuation.﴿وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (٩) إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (١٠)﴾Tajweed BreakdownLet’s go through the main rules you’ll encounter:* Ikhfā’: in وَإِن طَآئِفَةً, notice the nūn sākinah before ṭā. That requires ikhfā’, a nasal sound.* Madd wājib muttaṣil: in طَآئِفَةً and تَفِيءَ. The alif followed by a hamzah in the same word requires elongation of 4–5 counts.* Madd jā’iz munfaṣil: in إِلَىٰ أَمْرِ اللَّهِ. The madd occurs at the end of one word, and the hamzah starts the next word.* Qalqalah: in تَقْتَتِلُوا . Qalqalah produces a bouncing echo sound.* Ikhfā’ of tanwīn: in إِخْوَةٌ فَأَصْلِحُوا, the tanwīn meets fā, so apply nasalisation.* Lafẓ al-Jalālah: in وَاتَّقُوا اللَّهَ, the lām of Allāh is pronounced heavy (tafkhīm) after a fatḥah or ḍammah.* Madd ‘āriḍ li-sukūn: in تُرْحَمُونَ, if you stop there, you can elongate 2, 4, or 6 counts.Practice Tips* Don’t force yourself to read the whole ayah at once. Break it into smaller phrases.* Smooth out stumbles by repeating short sections until they flow naturally. For example:* Start with wa-in → then wa-in ṭā’ifa → then wa-in ṭā’ifatāni.* Once each piece is smooth, join them together.* The aim is fluency with clarity. Tajweed is not about speed; it’s about balance, precision, and beauty.Closing ReminderThese two ayat emphasise unity and reconciliation among believers. Practising them with Tajweed adds not just technical accuracy but also depth in reflecting on their meaning.Take your time this week to master them. May Allah grant us fluency in His words and hearts that live by them.We’ll continue on Tafseer Thursday, where we dive into the practical lessons from these verses. 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

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 anothe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comAssalamualaikum warahmatullahi wabarakatuh, and welcome back to BeQuranic.It’s Thursday, and that means it’s Tafseer Thursday—where we go beyond recitation and Tajweed, and dive into the practical reflections that help us live the Qur’an every day.This week, we’re looking at Ayat 6 to 8 of Surah al-Ḥujurāt. But before we jump into them, let’s do a quick…

📖 Ayat of the WeekWe’re reading and breaking down Surah al-Ḥujurāt, verses 6 to 8. These āyāt are rich in Tajweed opportunities—perfect for practice.🎯 Tajweed Focus1. يَا أَيُّهَا الَّذِينَ آمَنُوا* This is a classic case of Mad Munfaṣil (detached).* The word “يَا” ends in a mad and is followed by a Hamzah at the start of the next word: “أَيُّهَا.”* You read this for four ḥarakāt, though up to six is also accepted.2. آمَنُوا إِن جَاءَكُمْ* “آمَنُوا” is Mad Badal, but in Ḥafṣ it’s read like Mad Aṣlī — simple two ḥarakāt.* “إِن جَاءَكُمْ” starts with a nūn sākinah followed by jīm = Ikhfā’.* “جَاءَكُمْ” is Mad Wājib Muttaṣil (required & connected)—must be read four or five ḥarakāt, not shorter.3. فَتَبَيَّنُوا أَن تُصِيبُوا* “فَتَبَيَّنُوا أَن” is again Mad Munfaṣil.* The mad and Hamzah are in separate words.* You may read four ḥarakāt; we keep it simple.4. بِجَهَالَةٍ فَتُصْبِحُوا* “جَهَالَةٍ فَتُصْبِحُوا” – Tanwīn + fā’ = Ikhfā’* “فَتُصْبِحُوا” = Mad Aṣlī, basic two counts.5. وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ* “أَنَّ فِيكُمْ” – Idghām bi-ghunnah* “رَسُولَ اللَّهِ” – Lafẓ al-Jalālah is heavy (mufakhkham) because the preceding vowel is a fatḥah.6. وَزَيَّنَهُ* “وزَيَّنَهُ” – we learn a new rule here:* The هاء ḍamīr in “زَيَّنَهُ” or “حَبَّبَ إِلَيْكُمُ” is followed by a letter with ḥarakah.* When it carries a small wāw or yā’, it becomes Mad Ṣilah.* Ṣilah Qaṣīrah (short) if not followed by a hamzah = read two ḥarakāt* Ṣilah Ṭawīlah (long) if followed by a hamzah = read four or more ḥarakāt7. أُو۟لَـٰٓئِكَ هُمُ ٱلرَّٰشِدُونَ* Mad Wājib Muttaṣil again in “أُو۟لَـٰٓئِكَ”8. فَضْلًا مِّنَ ٱللَّهِ وَنِعْمَةً* “فَضْلًا” – remember the ض sound is not a full stop and not a qalqalah. Extend the sound slightly, don’t cut it short.9. وَٱللَّهُ عَلِيمٌ حَكِيمٌ* All clean: Mad Aṣlī, Idhār on “ḥā’” from throat letter.🧠 Key TakeawayThis set of āyāt has almost every major mad:* Mad Aṣlī (natural)* Mad Badal* Mad Munfaṣil (detached)* Mad Muttaṣil (connected)* Mad Ṣilah (connecting mad)* Ikhfā’, Idghām, Idhār, Iqlāb — you name it.Great portion to revise and consolidate your Tajweed knowledge.🗓️ What’s Next?Join me again this Thursday for Tafsir Thursday, where we’ll explore the meanings and practical lessons from these very āyāt. It’s not about academic depth — it’s about becoming more Qur’anic.Until then, keep practising, and may Allah beautify our tongues and hearts with the Qur’an.والسلام عليكم ورحمة الله وبركاته 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

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comWe’re going to dive into the meanings of the ayat we’ve been reciting this week, and explore the practical lessons we can take home and apply in our daily lives—so we can be more Qur’anic in how we live.Today, insha’Allah, we’ll be looking at Ayat 3 to 5 from Surah al-Hujurat.Surah al-Hujurat is a Madani surah—revealed in Madinah, and in fact, revealed …

Tajweed Tuesday — Surah al-Hujurat, Ayat 3–5Assalamu ʿalaikum warahmatullahi wabarakatuh,Welcome back to BeQuranic. Apologies for the delayed post. I know today is Wednesday, but here you go, Tajweed Tuesday.This week, we’re continuing our journey through Surah al-Hujurat, looking at Ayat 3 to 5. Let’s begin with the recitation of these verses, followed by a breakdown of the key Tajweed rules.1. Ayah 3 – Pronunciation & Tajweed Focusإِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ* إِنَّ – Wajib al-Ghunnah (with shaddah on the noon, held for 2 counts).* الَّذِينَ – Madd asli on “الَّذِي” (basic elongation).* يَغُضُّونَ – Note the ضاد, a thick letter produced by pressing the side of the tongue to the upper molars. Be careful not to turn it into a heavy د or make it a tip-of-the-tongue sound.* أَصْوَاتَهُمْ – Ṣād is a heavy letter (tafkhīm). Remember, heaviness comes from the back of the tongue lifting, not from the lips. Don’t incorrectly say Aw-swaatah; say it clearly: Aswāta.* رَسُولِ اللَّهِ – Here, the Lafdh al-Jalālah (the word “Allah”) is read lightly because it is preceded by a kasrah.* أُولَٰئِكَ – This is madd wajib muttasil — when a hamzah follows a madd letter in the same word. Stretch it for fourcounts.* قُلُوبَهُمْ – Madd asli on “قُلُو”.* مَّغْفِرَةٌ – Idgham mithlayn sagheer (two meem coming together).* وَأَجْرٌ – Qalqalah on the ج and Idgham bighunnah for the Tanween + و.* عَظِيمٌ – Madd ‘āriḍ lis-sukūn at the end of the ayah if you stop.2. Ayah 4 – Clarity in Recitationإِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ* مِن وَرَاءِ – Idgham bighunnah because min + wāw.* وَرَاءِ – Madd wajib muttasil – again, 4 counts due to the wave sign.* أَكْثَرُهُمْ – Watch your ك here – don’t make it too heavy.* يَعْقِلُونَ – Qaaf is a heavy letter. Lift the back of your tongue slightly to maintain correct tafkhīm.3. Ayah 5 – Clear Articulation & Disciplineوَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَّهُمْ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ* أَنَّهُمْ – Wajib al-ghunnah on the shaddah.* صَبَرُوا – Be sure the ṣād is heavy — lift the back of your tongue.* تَخْرُجَ – Also has a خ, which is a heavy letter. Emphasise that thickness.* إِلَيْهِمْ – Clear idh-har (no merging here).* لَكَانَ – Madd asli* خَيْرًا لَّهُمْ – Idgham bila ghunnah on tanween + lām. No ghunnah, just merger of sounds of ر and ل.* وَاللَّهُ – Here the Lafdh al-Jalālah is heavy because it’s preceded by a fatḥah.* غَفُورٌ رَّحِيمٌ – No ghunnah idgham on the shaddah in r-rahīm.🧠 Key Tajweed Reminders:* Madd asli: Basic elongation (2 counts)* Madd wajib muttasil: Stretch for 4 counts (madd meets a hamzah in one word)* Wajib al-ghunnah: Hold nasal sound (like in inna, anna) for 2 counts* Idgham bighunnah: Merge with nasalisation (noon/tanween into yā, mīm, nūn, or wāw)* Qalqalah: Bouncing effect on ق ط ب ج د (especially when sakinah or at pause)* Heavy letters: Use the back of the tongue (like خ, ص, ض, ط, ظ, غ, ق)* Lafdh al-Jalālah (Allah): Light if preceded by kasrah, heavy otherwiseHomework:* Practise reading all 3 ayat again slowly and fluently.* Pay attention to your tongue placement and stretching the correct letters.* Don’t rush through the recitation — focus on clarity and smoothness.See you Thursday for Tafsir Thursday, inshaAllah!Wassalamu ʿalaikum warahmatullahi wabarakatuh. 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

Don’t Give Up: Hope in Bleak TimesBismillah.The past few weeks have been incredibly difficult for the Ummah — especially for our brothers and sisters in Gaza.And it’s not just these few weeks. It’s been 23 months. Almost two years of relentless destruction. Every time we think we’ve seen the worst, we’re proven wrong. Every time we think we’ve hit rock bottom, Israel and the powers that support her prove that evil has no limit.We are now witnessing full-blown famine. Starvation. Infants with nothing between their skin and bones. And on top of that — we hear of America burning 500 tonnes of food rather than allowing it to reach Palestine.At times like this, it’s tempting to throw in the towel. To say:“We’ve done everything we can.”“We’ve shouted, we’ve protested, we’ve boycotted, we’ve flooded social media.”And yet, the powers that be… remain.But when that sense of despair starts creeping in, we must pause. We must take a step back and remember:We are looking through the lens of our short lives.We live 60, 70 years — maybe 50 as adults — and from that narrow perspective, it feels like there’s no hope. But history tells a different story. When we zoom out, we see a sunnah of Allah unfold:Evil never wins in the end.No matter how powerful. Fir’aun claimed he was God Most High — Allah destroyed him. Yet many lived and died under his tyranny and may have thought:“Where is Allah’s help?”“Where is our du‘a?”Allah addresses this feeling directly in the Qur’an — in the verse I opened with. He speaks of previous nations, believers who were so shaken by hardship that even their Prophets asked, “When will the help of Allah come?”And Allah replies:“Indeed, the help of Allah is near.”But near from whose perspective? Not always ours.That’s why in Surah Ibrahim, Allah reminds us:“Do not think that Allah is unaware of the actions of the oppressors. He is merely delaying them for a Day when eyes will stare in horror.”We are people of hope. We do not despair when times get tough. And in this brief khutbah, I want to share three points in history to remind us: we carry the torch of hope.1. The Trench in the Cold of MedinaYear 5 after Hijrah.The Battle of the Trench.After the losses at Uhud, Quraysh saw an opportunity to wipe out Islam. They gathered the largest army Arabia had ever seen: 10,000 strong. They were backed by Banu Ghatafan from the north, and allied with Jews from Khaybar, including Banu Qurayzah from within Medina.Rasulullah ﷺ had only 3,000 companions to defend the city. It was winter. The Sahaba were hungry, cold, and exhausted. Salman al-Farisi suggested digging a trench — a Persian military tactic. And they did. Day and night. Starving, shivering, digging non-stop.Then they hit a boulder they couldn’t break. They called the Prophet ﷺ. He struck it once — a spark flew.“Allahu Akbar!” he cried.A second strike — another spark.“Allahu Akbar!”Third strike — the boulder shattered.“Allahu Akbar!”The companions asked: What was the takbir about?Rasulullah ﷺ said:* With the first spark, I saw Persia falling to the Muslims.* With the second, Rome.* With the third, Yemen.In the darkest moment, he gave them light. He gave them vision.He didn’t just say “Have hope.”He gave them reasons to hope.And history proved him right. Islam triumphed. Not through numbers, but through divine help — a storm that forced the enemy to retreat. A month-long siege broken without a single full-scale battle.2. The Fall of Baghdad (1258 CE)Hulagu Khan — grandson of Genghis Khan — invaded Baghdad.Within days, 800,000 were slaughtered.Libraries burned. Books tossed into the Tigris until the river ran black with ink.Muslim writers thought it was the end of time.Non-Muslim historians wrote:“This is the day Islam died.”But Islam didn’t die.Baghdad fell, but Cairo rose. So did Damascus. The Delhi Sultanate grew. And from these ashes, the Ottomans would eventually rise.Even Hulagu’s cousin, Berke Khan, accepted Islam.Within a generation, the very dynasty that destroyed Baghdad became a Muslim dynasty.And amidst all of this — scholars kept working.* Imam al-Nawawi, who focused on preserving and teaching knowledge.* Ibn Taymiyyah, the scholar-warrior.* Ibn Ata’illah, who focused on tazkiyah and purifying hearts.* Al-‘Izz ibn ‘Abd al-Salam, who spoke truth to power and engaged with the rulers .Despite the devastation, they didn’t stop. They carried on.3. The Fall of Apartheid (1994)From 1948 — the same year Israel was created — South Africa began enforcing apartheid. For decades, the people resisted: boycotts, protests, global pressure.In 1994, apartheid fell.The same Nelson Mandela who was once branded a terrorist by the West was now hailed as a hero — by the very same powers that had supported the apartheid regime.Let that sink in.The same powers that supported apartheid in South Africa are the ones supporting apartheid in Palestine today.And just like before — they can be defeated.Social Media: Double-Edged SwordToday, we have a powerful tool: social media. It’s helped shift global opinion. It’s brought awareness.But it’s also draining us.We doomscroll.We see starvation, death, suffering — again and again.Two things happen:* We either fall into despair…* Or we become numb.We start thinking this is normal.So yes — use social media, but set a limit. 15 minutes. Half an hour. Post, share, amplify — and then get back to work. Real work.Know Your Role, Play Your PartNot all resistance looks the same.Imam al-Nawawi didn’t fight with swords. He wrote books that still strengthen the Ummah today.Ibn Taymiyyah led at the frontlines.Ibn Ata’illah focused on hearts.Al-‘Izz ibn ‘Abd al-Salam engaged with the rulers.Some of us are better behind the scenes. Some are activists, some are scholars, some are thinkers, some are organisers. Some are better on the mic, others behind a pen.Don’t judge someone’s contribution just because it’s not the same as yours. We need all hands on deck.“Allah will not ask you about what you couldn’t do — but He will ask what you did with what you could.”May Allah give victory to the oppressed.May He feed the hungry, clothe the exposed, and strengthen the weak.May He unite our ranks and guide our efforts.May He grant us clarity, discipline, and sincere hearts in service of this Ummah. 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

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comWelcome back to BeQuranic. This term, we’re diving into Surah al-Hujurat, a short but powerful surah that speaks directly to the heart of what it means to live as a Muslim — not just with belief, but with adab (proper conduct).Last term we explored Surah al-Waqi‘ah, where we reflected on the categories of people in the Hereafter. Now, we’re bringing the…

Surah al-Ḥujurāt Begins!السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُWe’ve kicked off Term 3 of the BeQuranic journey, and this term we’ll be diving into Surah al-Ḥujurāt — a short but deeply powerful surah, full of lessons on adab, respect, and community.This week, we’re beginning slowly and deliberately with just the first two ayāt. Why? Because each line is loaded with both tajwīd gems and practical life reminders — so we want to sit with them, reflect, and read with clarity.Tajwīd Highlights This WeekWe started by revising two key etiquette phrases that open every recitation:* Al-Isti‘ādhah: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ* Basmalah: بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِFrom there, we explored several tajwīd rules in-depth:* Madd Jā’iz Munfaṣil: Appears in phrases like “يَا أَيُّهَا”, requiring a 4-beat stretch.* Lafdh al-Jalālah (اللَّه): Read heavy if preceded by a fatḥah or ḍammah, light if preceded by a kasrah.* Ghunna with Shaddah: Don’t cut the ghunna short in phrases like “إِنَّ اللَّهَ” — stretch it with intent.* Idh-hār with ḥalqī letters: Recognising throat letters (ع، ح، غ، خ، ه، ء) helps avoid nasalisation where it doesn’t belong.* Rules of Rā’: When to read it heavy vs. light depending on the vowel before it.We also worked through tricky sections like:يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِوَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍYour Assignment This WeekWith only two ayāt, the focus is on smoothness and mastery.Slow is smooth. Smooth is fast.Break the verses down into parts, repeat them until you hit fluency, and pay attention to where you stumble. Work on those sections. Aim to iron out the kinks.Even if you stutter — don’t be discouraged. The Prophet ﷺ said the one who struggles with Qur’an gets double the reward. But don’t settle. Keep refining.See You ThursdayOn Tafsīr Thursday, we’ll explore the meanings of these two opening ayāt: how they set the tone for respectful interaction with Allah and His Messenger ﷺ — and with one another.Until then — rehearse, reflect, and get ready.وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ 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

Assalamualaikum,We’ve reached the final portion of Surah al-Wāqiʿah, and it’s been a beautiful journey. Each week, we recited, studied Tajwīd, and reflected practically on what these ayāt mean for our lives.Tajwīd Highlights* Madd Munfasil vs Muttasil:If the wave sign (madd) is in two words, it’s munfasil → read 4 harakat.If it’s in one word, it’s muttasil → read 4 harakat.I keep it simple: when you see the wave, go 4 — unless there’s a shaddah or sukun, then it’s 6.* Heavy Letters like ص (Ṣād):You lift the back of your tongue, not your lips.Don’t shape it like “soo” — it’s not lip work, it’s tongue elevation.* Light Letter vs. Heavy:Try saying س (Seen) and ص (Ṣād) back-to-back.The makhraj is similar, but ṣād is heavier because of that tongue lift.* Letter ض (Ḍād) – tricky but unique.It’s not made with the tip — it’s the sides of the tongue touching the molars.Push right or left, or both sides if you can.There’s also a bit of stretch — not like dhal, not a heavy “d”, but truly ḍād.* Idghām Without Ghunnah:Example: Fasalāmun laka — tanwīn meets lām → merge it without nasal sound.No humming here.Tafsīr: Ayah 88 to 96Previously, we looked at how Allah divided humanity into three groups on the Day of Judgement:* As-Sābiqūn al-Muqarrabūn – the foremost in goodness, those drawn near to Allah.* Ashābul-Yamīn – the people of the right, honoured and saved.* Ashābush-Shimāl – the people of the left, those who face punishment.We saw the signs in nature: fire, water, creation. The Qur’an kept asking us to reflect. These were not abstract reminders — they were close and real. The question remains: where do we stand?The Qur’an and the StarsEarlier in this passage, Allah took a unique oath:فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِThen I swear by the positions of the stars –وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌAnd indeed, it is a great oath, if you only knew.Allah is linking the stars to the Qur’an. Why?Like the stars, the Qur’an from afar can look like a beautiful mess — dazzling, but hard to make sense of.But if you study the stars, you find direction. They guide travellers at sea and in the desert. Likewise, if you study the Qur’an, it becomes your compass. You begin to see the inner structure, the ring composition, the coherence.We need to dig deeper. The Qur’an is not for the lazy. It calls us to think, reflect, and remember.What Are You Waiting For?Allah ends the Surah by asking us:أَفَبِهَـٰذَا ٱلْحَدِيثِ أَنتُم مُّدْهِنُونَIs it this statement (Qur’an) that you take lightly?And then reminds us of the moment of death:فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ . تَرْجِعُونَهَا إِن كُنتُمْ صَـٰدِقِينَThen why, if you are not to be recompensed, do you not return the soul – if you are truthful?This is the challenge. If we truly had power, we could stop death. But we can’t.We now reach the final ayat of Surah al-Wāqiʿah, and once again, Allah brings our attention to the three categories of people.1. The MuqarrabūnFor the ones nearest to Allah, they receive:فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍThen [for him is] rest and bounty and a garden of pleasure.These are people who go above the bare minimum. They chase virtue — extra prayers, fasting, charity — and draw close to Allah through constant remembrance and Qur’an.2. Ashābul-Yamīnفَسَلَامٌ لَّكَ مِنْ أَصْحَابِ الْيَمِينِ“Peace for you” — from the people of the right.They fulfilled their obligations. They weren’t perfect, but they remained faithful and upright.3. The Deniers and the Misguidedوَأَمَّا إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَBut if he is from those who denied and were astray…They receive the opposite: punishment with scalding water and burning fire.Note how both traits are mentioned: denial and misguidance. It’s not just about not knowing — it’s rejecting after knowing.According to Imām al-Ghazālī, before a person is truly culpable for disbelief, five conditions must be met:* The message reaches them.* It is explained reasonably.* Doubts are clarified.* Time is given.* They still choose to reject.Yaqīn — The Stages of CertaintyAllah ends the Surah by declaring:إِنَّهُۥ لَحَقُّ ٱلْيَقِينِThis is the certainty of truth — ḥaqq al-yaqīn.The Qur’an speaks of three levels of yaqīn (certainty):* ʿIlm al-yaqīn — certainty through knowledge (e.g. seeing smoke and knowing there’s fire)* ʿAyn al-yaqīn — certainty through seeing (you see the fire itself)* Ḥaqq al-yaqīn — certainty through experience (you touch the fire — and you’re burned)We’re meant to reach yaqīn through study and reflection, not wait for divine intervention or signs in the sky. That’s why Allah constantly invites us to think.Dhikr ChallengeTry to say “ِسُبْحَانَ اللهِ وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِيْم (SubḥānAllāh wa bihamdihi SubḥānAllāhi L-Azim)” 100 times in the morning.Make it a daily habit.فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِSo glorify the name of your Lord, the Most GreaA Final Du‘āاللَّهُمَّ ٱجْعَلْنَا مِنَ ٱلْمُقَرَّبِينَ، وَمِنْ أَصْحَابِ ٱلْيَمِينِ، وَنَجِّنَا مِنَ ٱلضَّالِّينَO Allah, make us from those drawn near, from the people of the right, and protect us from being among the misguided.Next Week: Surah al-ḤujurātNext week, we begin a new series — Surah al-Ḥujurāt. It’s a short surah, but packed with guidance on adab, community ethics, and dealing with others.See you then, 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 bequranic.substack.com/subscribe

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comReflections beneath the stars.I’m writing this fresh after recording beneath a night sky filled with stars, away from the city lights, where the beauty of Allah’s creation overwhelms the heart and opens the soul.In this week’s Tafsir Thursday, we explore one of the most awe-inspiring passages in Surah al-Wāqi‘ah: Allah swearing by the constellations of …

Assalamualaikum warahmatullahi wabarakatuh!We’re almost at the end of Surah al-Wāqiʿah and Term 2 of 2025. Apologies for missing last week’s episode—I got caught up with work. But alhamdulillah, we’re back to wrap up the surah over the next two weeks, inshaAllah.📖 Ayat of the WeekThis week we’re covering Surah al-Wāqiʿah, Ayat 83 to 87.🧠 Tajwīd Highlights* Long MaddAnytime you see a wavy line ( ~ ) over an alif or small wāw/ya:→ Read 4 harakāt (unless it’s followed by a shaddah/sukūn → read 6).* Ikhfāʾ ḤaqīqīNoon sākin or tanwīn meeting any of the 15 letters of ikhfāʾ.Example:→ مِنكُم – hide the n sound while shaping your mouth for the kāf* Idghām (With & Without Ghunnah)* Yarmalūn letters = merge the noon/tanwīn.* With ghunnah: yā, mīm, nūn, wāw* Without ghunnah: rā, lām* Qalqalah Letters (ق ط ب ج د)Bounce slightly when these letters are sakin, like in أَقْرَبُ or تُكَذِّبُونَ* Mīm Sākin Rules* Meets bā or another mīm = ghunnah* Meets other letters = iẓhār (clear)📝 Recitation Practice TipDon’t rush through all the ayat. Take one ayah at a time:* Break it into 2-3 parts* Repeat slowly until it’s smooth and fluent* Join all parts once fluentExample breakdown:→ فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَBreak down into:* Falawla* Iza* Balaghatil hulqumThen build fluency step by step.📅 What’s Next?We’ll continue with the final section of Surah al-Wāqiʿah next week, inshaAllah.And remember:✅ Tajwīd = correctness✅ Fluency = confidence✅ Repetition = mastery🎧 See you on Thursday for Tafsir Thursday!Assalamualaikum warahmatullahi wabarakatuh. 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

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

Assalamu alaikum warahmatullahi wabarakatuh.Welcome back to BeQuranic. Today is Tuesday, and that means it’s time for Tajweed Tuesdays.This week, we’ll be reading our Ayat of the Week — Surah al-Waqi‘ah, verses 75 to 82 — and then we’ll dissect some of the tajweed rules inside these verses.We’re coming close to the end of Surah al-Waqi‘ah, and that also means the end of this term, inshaAllah. So let’s really focus and try to master the tajweed in these final ayat.Let’s get reading… Remember, the aim is not just to memorise the rules, but to read fluently with correct tajweed. Start slowly, break down each ayah, apply the rule, and repeat until your reading is smooth and confident.Jazakum Allahu khayran for tuning in to Tajweed Tuesdays.See you on Thursday, inshaAllah, for our Tafsir session. 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

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comWelcome back to BeQuranic — where we don’t just read the Qur’an, we try to live it.Today is Tafsir Thursday, and we’re catching up on the second half of Surah al-Waqi‘ah — from verse 58 to 74. These verses shift from describing people of the Hereafter to presenting a powerful series of reminders from nature.The tone changes. Now Allah is asking us — ref…

Welcome back to BeQuranic!Today is Tajweed Tuesday, and that means it’s time to dive into the recitation and rules of the Qur’an — not in a complicated, academic way, but in a practical way that helps us all recite with confidence, clarity, and fluency.This week’s Ayat of the Week comes from Surah al-Waqi‘ah, verses 68 to 74. It’s a shorter passage than usual, which means we can take our time and really focus on perfecting our Tajweed.Practice Tips* First, slow down and get your articulation correct.* Then repeat until you’re smooth and fluent.* Read with intention, not just mechanically. This is Qur’an — the speech of Allah. 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