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Grounded is a practical Islamic framework for living with clarity, resilience, and purpose in an age of distraction. Drawing on traditional Islamic scholarship, adapted for modern life, it offers a steady way of living faith — not by escaping the modern world, but by standing firmly within it. www.grounded.day

2 days ago

Matn Abi Shuja’ Session 5

Siwak, the tongue and the heart, and the six obligations of wuḍūʾ We opened this lesson the way we open most of them: by going back over what we have already covered before taking a step forward. The book we are studying is Matn al-Ghāyah wa-l-Taqrīb, often simply called Matn Abī Shujāʿ. Its author is al-Qāḍī Aḥmad ibn al-Ḥusayn ibn Aḥmad al-Iṣfahānī, known as Abū Shujāʿ. Abū means father, and shujāʿ means courage: the father of courage. We are in the first book, Kitāb al-Ṭahārah, the Book of Purification. I encourage the students to hold on to these Arabic terms rather than translating everything. They are the vocabulary of the subject, and as you move on to more advanced books you will meet them again and again. Recap: Water Why does Imam Abū Shujāʿ begin with water? Because it is the basic ingredient of purification. Before we can purify anything, we need to know what we are purifying with. The matn lists seven waters with which purification is permitted: rain, sea, river, well, spring, snow and hail. Seven can be summarised into two, water from the sky and water from the earth, and two can be summarised into one: naturally occurring water. Then come the four categories: muṭlaq (pure and purifying), mushammas (sun-heated: pure and purifying, but disliked), water that is pure but not purifying (mustaʿmal, and water changed by something pure mixed into it), and mutanajjis (water into which najāsah has fallen). The key word for muṭlaq is natural. Take sea water. It is salty and it smells of the sea. Is it still muṭlaq? Yes, because that is how sea water naturally tastes and smells. You can make wuḍūʾ with it. Now imagine someone scoops sea water into a cup, adds red colouring, sweetens it, freezes it and shakes it up into some fancy bubble tea. Is it still muṭlaq? No. Its colour and taste are no longer natural. The example is ridiculous, but hopefully that is why you will remember it. Or imagine someone has run out of fresh water and really wants coffee to start the morning, so they boil sea water and stir in instant coffee. The water has been changed by something pure mixed into it, so it moves into the third category alongside mustaʿmal. It is still pure, and you can drink it, but you can no longer purify with it. Finally, water that najāsah falls into becomes mutanajjis, unless it is truly vast: two qullahs or more. In that case it only becomes mutanajjis if its taste, colour or smell changes. How much is two qullahs? Around 200 litres. You will find books saying 180, others 190 or more. The exact figure varies, so think of it as roughly 200 litres, give or take. Recap: Carrying the Water Once we know which water we can use, the matn turns to how we carry it. That is why the next sections deal with the skins of the maytah, which become pure through tanning, and with vessels: gold and silver vessels may not be used, while vessels of anything else may. Recap: Siwak Now you have your water and you are ready for wuḍūʾ. But before wuḍūʾ comes something very important: the siwak. وَالسِّوَاكُ مُسْتَحَبٌّ فِي كُلِّ حَالٍ إِلَّا بَعْدَ الزَّوَالِ لِلصَّائِمِ، وَهُوَ فِي ثَلَاثَةِ مَوَاضِعَ أَشَدُّ اسْتِحْبَابًا: عِنْدَ تَغَيُّرِ الْفَمِ مِنْ أَزْمٍ وَغَيْرِهِ، وَعِنْدَ الْقِيَامِ مِنَ النَّوْمِ، وَعِنْدَ الْقِيَامِ إِلَى الصَّلَاةِ. The siwak is recommended at all times, except after midday for one who is fasting. In three situations it is more strongly recommended: when the mouth has changed from abstaining from food or otherwise, on rising from sleep, and on rising to pray. Any time is a good time for siwak, with one exception: for a fasting person, once the sun has passed its zenith, it is no longer sunnah. Then there are the three cases where it counts for more. The first is when the taste of the mouth has changed, after a long time without eating or drinking, or a long silence. Think of the end of a fasting day. That is why, after you break your fast, it is sunnah to use the siwak before you pray Maghrib. The second is when you wake up from sleep. Must siwak be done with the stick itself? No, a toothbrush counts too. So we all do siwak when we wake up in the morning, don’t we? I asked the class how many had not brushed their teeth that morning, and told them not to raise their hands. A few looked genuinely unsure. Good. Now you are paying attention. The third is when you are about to pray. There are two moments here: at wuḍūʾ, and again right before you pray. The matn says wa ʿinda al-qiyāmi ilā al-ṣalāh, when you rise to pray. So while the iqāmah is being called, take out your siwak, use it, put it back in your pocket, and pray. Why the Prophet ﷺ loved it Rasūlullāh ﷺ loved the siwak. He said: السِّوَاكُ مَطْهَرَةٌ لِلْفَمِ، مَرْضَاةٌ لِلرَّبِّ “The siwak purifies the mouth and pleases the Lord.” There is also a narration that a prayer with siwak is seventy times more rewarding than a prayer without it. And on his final day, one of the last things he did was to use the siwak. Why does oral health matter so much? First, the angels dislike bad smells. It is makrūh for us to eat things that make the mouth smell bad, such as raw garlic or raw onion. Cooked garlic is fine. The Prophet ﷺ told us not to come to the masjid straight after eating garlic. If you have eaten it, brush your teeth before you go. Second, medical research has found that oral health is closely connected to the health of the heart. The germs in a neglected mouth can cause trouble deep inside the body, and gum disease has been linked to heart disease. The Tongue and the Heart That link between the mouth and the heart is not only physical. There is a well-known story, usually told of Luqmān al-Ḥakīm. His master slaughtered a sheep and told him to bring the best cut. Luqmān brought the tongue and the heart. Another time, his master told him to bring the worst cut. Again he brought the tongue and the heart. “I asked for the best and you brought me the tongue and the heart. I asked for the worst and you brought me the tongue and the heart.” Luqmān replied that there is nothing better than these two when they are good, and nothing worse than these two when they are bad. Your tongue can hurt people badly: through bad language, gossip and slander. And a bad tongue comes from a bad heart. A good heart shows itself through a good tongue and beautiful words. This is why one of my favourite ayāt in Surah al-Baqarah, which you will meet later, tells us that the covenant taken from Banī Isrāʾīl was this: لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًا “Worship none but Allah, and be excellent to parents, to relatives, to orphans and to the poor, and speak to people beautifully.” (al-Baqarah 2:83) First, no shirk. Then, excellence to parents, family, orphans and the poor. And then, speak beautifully. Your tongue is that important. How do you keep your physical heart healthy? Eat well and exercise. Of the two, food matters more: roughly 80 per cent food, 20 per cent exercise. You can never out-exercise a bad diet. The spiritual heart works the same way. Good speech reflects a good heart, and a good heart reflects itself in good speech. So when we use the siwak, it is not only physical cleaning. As we clean our teeth and our tongue, it reminds us to keep our speech clean as well: no swearing, no cursing, no lying, no gossiping, no slander, no drama at school. (Slander means accusing someone of something they did not do. Not to be confused with slaughter. You can slaughter a sheep. You cannot slander a sheep.) A toothbrush twice a day keeps the mouth clean. But the siwak you carry with you is a constant reminder: I want my mouth to be like the mouth of the Prophet ﷺ. He said: مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ “Whoever believes in Allah and the Last Day, let him say what is good or remain silent.” And if you stay quiet for a long time, your mouth turns stale. What do you do then? Siwak. In this way we follow the sunnah in keeping the mouth clean physically and spiritually. New: Wuḍūʾ The next chapter in Kitāb al-Ṭahārah is wuḍūʾ. How would you translate it? Many people say “ablution”. But the word wuḍūʾ comes from waḍāʾah, meaning brightness and radiance. Wuḍūʾ is not really about cleaning the face. It is about giving light to the face, the arms and every part that the water touches. The Prophet ﷺ said: إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرًّا مُحَجَّلِينَ مِنْ آثَارِ الْوُضُوءِ “My ummah will be called on the Day of Resurrection with shining faces, hands and feet, from the traces of wuḍūʾ.” Among billions and billions of people, this is how he ﷺ will recognise his ummah: by the light on their faces, arms, heads, ears and feet. Think about it this way. If you only wanted a clean face, what would work better: water alone, or a facial cleanser followed by moisturiser? The class agreed that the cleanser wins. So wuḍūʾ is not about the face. It is about the soul. The Prophet ﷺ taught that each time you make wuḍūʾ, the water that drips from you carries your minor sins away with it. This also gives us a way to picture something from our water lesson. What is mustaʿmal? Water already used for wuḍūʾ or ghu
3 days ago

Study Note: Surah al-Mulk, Ayat 8–30

Recap: where we left off * Virtues of al-Mulk. Recited every night, it protects its companion in the grave and intercedes for them on the Day of Judgement. Think of it as a companion that stays with you after this world. * Ayat 1–2. All barakah is in Allah’s hand. He created death and life as a test. Hardship tests our sabr, and ease tests our shukr. Neither one shows whether Allah loves us. * Ayat 3–5. Look up at the sky. Everything we can see is still only the lowest of seven heavens. Enjoy the beauty, but don’t stop there: look for the sign within the sign. 1. The people of the Fire speak (ayat 8–11) أَلَمْ يَأْتِكُمْ نَذِيرٌ “Did no warner come to you?” (8) لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ “If only we had listened or reasoned, we would not be among the people of the Blaze.” (10) Key points - The Quraysh used to say “Allah has sent down nothing” (مَا نَزَّلَ اللَّهُ مِن شَيْءٍ). Ayah 9 has them repeating those exact words in Jahannam. - نَسْمَعُ (listen) and نَعْقِلُ (understand). Listening alone is not enough. Abu Jahl and al-Walid ibn al-Mughirah enjoyed listening to the Qur’an but refused to accept its message. - The lesson for us: the ummah is excellent at nasma’, with millions of huffaz. Our task is to add na’qil, actually understanding what we recite. - Ayah 11, اعْتَرَفُوا: they finally confess. Acknowledging a sin is the first step of tawbah. Better to do it now than in the Fire. Fiqh note: recitation only counts as reading when your lips move and you can hear yourself. Reading silently with your eyes is looking at the mushaf, which also has its own reward. Practice: before sleeping, review your day and seek forgiveness. If you wronged someone, message them tonight or settle it tomorrow. 2. Fearing Allah unseen (ayat 12–14) إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ “Those who fear their Lord unseen will have forgiveness and a great reward.”(12) Three words for fear * خَوْف khawf: ordinary, general fear * خَشْيَة khashyah: reverential fear, born of respect and awe * خُشُوع khushu’: fear that stills you completely; in salah, it shows as not moving unnecessarily Key points - بِالْغَيْبِ (unseen): we can’t see Allah, but we know He sees us, so we behave the same in private as in public. - Ayah 13: whether you speak secretly or openly, He knows what is in the chests. Some of the Quraysh would whisper insults so that “Muhammad’s Lord” wouldn’t hear (narrated by Ibn ‘Abbas). - Private over public: the Prophet ﷺ worshipped more in private than in public. Al-Baqarah 2:271 makes the same point: secret charity is better because it protects ikhlas from riya’ and kibr. - Ayah 14, أَلَا يَعْلَمُ مَنْ خَلَقَ: would the Creator not know? The engineers who built your phone know it better than you do, and Allah knows you better than you know yourself. 3. The earth, the sky and the nations before (ayat 15–18) هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا “He made the earth ذَلُول for you.” (15) Key word, ذَلُول: a tame, obedient animal that goes where you guide it. Allah made the earth steady and safe to walk on. Key points - Ayah 15: walk the earth, eat from His provision, but to Him is the return. - Ayat 16–17: Do you feel safe? The earth could swallow us, or stones (حَاصِب) could rain from the sky, as on the people of Lut and the army of the elephant. - Ayah 18: earlier nations denied the truth and were destroyed. The Quraysh passed the ruins of Thamud (the people of Salih) on their trade routes to Syria, and knew of ‘Ad (the people of Hud) in the south. - Science link: the universe is held in balance between expansion and gravity. If either won, everything would fly apart or collapse. Allah sustains that balance every second. Practice: turn your walks into dhikr. Look down: Allah made this ground safe. Look up: Allah is still protecting us. 4. The birds (ayah 19) أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَٰنُ “Do they not see the birds above them, wings spread and folding? None holds them up except al-Rahman.” Linguistic gem: ism vs fi’l - صَافَّاتٍ (spreading their wings) is an ism, which conveys permanence. - يَقْبِضْنَ (folding their wings) is a fi’l, which conveys a momentary action. - Birds glide with their wings spread far longer than they flap, so the more constant action gets the noun. Compare “a reader” (part of who someone is) with “someone reading” (just right now). Science and signs: we study the physics of flight because it makes us marvel at Allah. But we don’t stop at the cause: behind it, al-Rahman holds the birds up. We study the science, and through it we see the signs. 5. No helper, no provider, no direction (ayat 20–22) * Ayah 20: who could be an army for you against al-Rahman? Those who reject faith are in غُرُور, self-deception. * Ayah 21: who would provide for you if He withheld His provision? لَجُّوا: they have sunk deep into arrogance. أَفَمَن يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّن يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ “Is one who walks face-down better guided, or one who walks upright on a straight path?” (22) The parable: to walk straight, you need to know where you’re going. A believer has a clear purpose. Someone without Allah keeps looking down and sideways, trying to invent a meaning of their own. Navigation tip (from camp): set off one degree off course and after 10 km you’ll end up somewhere else entirely. Don’t fix your eyes on the nearest tree; look beyond it. Our purpose, stated plainly in the Qur’an 1. وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (51:56), to worship Allah. 2. إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً (2:30), to be His khalifah, caring for His creation. Two-question test for how you spend your time - Is this a form of ‘ibadah? - Does it serve Allah’s creation? 6. When is the Hour? (ayat 23–27) * Ayat 23–24: Allah gave us hearing, sight and hearts, yet how little you give thanks. He spread us across the earth, and to Him we will be gathered. * Ayat 25–26: the disbelievers asked “When is this promise?” The answer: that knowledge is with Allah, and the Prophet ﷺ is only a clear warner. * Hadith: a man asked, “When is the Hour?” The Prophet ﷺ replied, “What have you prepared for it?” Don’t get lost in the signs and conspiracy theories; prepare for your own Qiyamah. * Ayah 27: when they see it close up (زُلْفَة), their faces darken: “This is what you kept asking for.” 7. He is al-Rahman (ayat 28–30) قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا “Say: He is al-Rahman. We believe in Him, and upon Him we rely.” (29) * After ayah upon ayah of warning, the surah closes with mercy. The door of tawbah is always open. The greatest sin is to despair of Allah’s mercy. Linguistic gem: word order - عَلَيْهِ تَوَكَّلْنَا puts ‘alayhi first, meaning upon Him alone we rely. - آمَنَّا بِهِ does not put bihi first, because iman is not in Allah alone: it also covers the angels, books, messengers, the Last Day and qadar. قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَاءٍ مَّعِينٍ “If your water sank into the earth, who would bring you flowing water?” (30). For Makkah, that meant Zamzam. Earth, sky, and now water: there is no direction in which we are safe without Allah. Takeaways * Don’t just listen to the Qur’an. Understand it. * Confess and repent tonight, not in the Fire. * Be the same person in private as in public. * Every walk, every bird and every glass of water is a reminder of Allah. * Study the science, and through it see the signs. * Know your purpose: ‘ibadah and khilafah. * Ask “What have I prepared?”, not “When is the Hour?” * However dark the warnings, Allah is al-Rahman. Holiday challenge: recite al-Mulk every night before sleeping, and each night pick one ayah to reflect on during the next day. Azizi Khalid, Qaswa House This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.grounded.day/subscribe
4 days ago

Surah Al-Baqarah — Part 8: Revision, and “When It Is Said to Them” (Ayāt 10–11)

By now Ayāt 1–10 should be memorised, so this session began with a full revision of everything so far. The Female Cow, 286 ayāt, a Madanī surah, divided into nine parts, the first of which is the three types of people: the muttaqīn (Ayāt 2–5), the kāfir (Ayāt 6–7), and the munāfiq (from Ayah 8). Most of this has been covered in earlier notes, so only what was added this week is set down here. Then we went back to the end of Ayah 10, and took our first step into Ayah 11. 1. One More Virtue: A House Shayṭān Will Not Enter We already know that al-Baqarah comes like clouds to shade its companions on Yawm al-Qiyāmah, and that it holds around 70–80% of Qur’anic vocabulary. To these, add one more. Rasūlullāh ﷺ taught that Shayṭān will not come to a house in which Surah al-Baqarah is recited. So if something strange is going on in the house, who do you call? Not al-Baqarah. You read al-Baqarah. You don’t need Ghostbusters. 2. Mufliḥūn: Working Before the Sweetness The people of taqwā are those guided by the Qur’an. Their signs are īmān in the unseen, establishing prayer, giving in charity, believing in what was sent down to the Prophet ﷺ and what was sent before him (the Tawrāh to Mūsā, the Zabūr to Dāwūd, the Injīl to ʿĪsā), and certainty of the Ākhirah. Ayah 5 closes the passage by calling them al-mufliḥūn, the successful ones. Falāḥ is success, a mufliḥ is a successful person, and mufliḥūn is the plural. Recall the link between falāḥ and the fallāḥ, the farmer: delayed gratification. We pray, we pay zakat, we are kind and charitable, and we don’t see the reward straight away. We see it in the Ākhirah. But that training for the Ākhirah also prepares us for success in this world. Anything worth having takes time and effort. Someone who has trained in karate for seven years will be far ahead of someone who starts today. Whether a skill is actually usefulis a different question. But no skill comes without the investment. Let’s be real: how many of us enjoy praying all the time? Sometimes we do, sometimes we don’t. We do it anyway, because we know the reward is with Allah. And in the process, we learn to love it. Many good things in life follow this pattern. As small children we run everywhere, and adults have to tell us to slow down and walk. Then we reach an age where we’re “too cool to run”. Running becomes tiring, and the calves are sore the next day. But if you persevere, you get stronger, run faster and run further, and the enjoyment returns. Martial arts are the same. It’s exciting at first because it’s new. Around yellow and green belt it becomes “do I really have to go?” Close to black belt the interest comes back, because now you’re good. Then come competing and coaching, and you love it. Prayer follows the same arc. As a child you love praying because it makes you feel grown up. Then you realise you have to do it every single day. You push through, because you know it’s good for you. You learn more, go deeper and understand more, and eventually you fall in love with it again. This is why the word is mufliḥūn. You put in the work before you taste the sweetness of your ʿibādah. 3. The Kāfir and the Munāfiq, Briefly The kāfir knows the truth and rejects it. Like the farmer burying a seed, he buries something good that could grow, and then refuses to tend to it. The ayāt of eternal punishment do not apply to every non-Muslim. In the Qur’anic sense, a person becomes a kāfir only after five steps: they received the daʿwah, it was given in a reasonable manner, their doubts were answered, they had time to think, and they still rejected it. In fiqh, by contrast, a non-Muslim is simply termed a kāfir. The munāfiq takes his name from the two-exit tunnel of the dabb. He is neither here nor there: he disbelieves inside and pretends to believe outside. He thinks he is deceiving Allah and the believers, but he deceives no one but himself, and he doesn’t even notice. His passage is the longest of the three because he is the hardest to identify, and Allah lays out his signs so that we do not fall into nifāq ourselves. 4. Ayah 10 — Intention and the Disease of the Heart Fī qulūbihim maraḍun fa-zādahumu Allāhu maraḍā: in their hearts is a disease, and Allah increased them in disease. This is where intention becomes really important. What is in your heart? If there is a disease there, if you are insincere and intend evil, Allah increases it. But if you want to do good, Allah will help you do good. The direction you choose, Allah strengthens. And for them is ʿadhābun alīm, a painful punishment, for the lies they used to tell. 5. ʿAẓīm, Alīm, and Why Jannah Never Grows Stale We have now met two descriptions of punishment. Ayah 7 closes with ʿadhābun ʿaẓīm, and Ayah 10 with ʿadhābun alīm. ʿAdhāb is punishment, torture or torment. ʿAẓīm is great, and al-ʿAẓīm, the Most Great, is one of Allah’s names. Alīm is painful, from alam, pain. Be careful with the first letter. Alīm with a hamzah is painful. ʿAlīm with an ʿayn is all-knowing, as in wallāhu samīʿun ʿalīm, “Allah is All-Hearing, All-Knowing.” Don’t interchange them. They mean very different things. The long ī at the end carries the sense of something eternal and ever-increasing. We met it at the very start, in Bismillāhir-Raḥmānir-Raḥīm: Allah’s mercy is everlasting and keeps increasing. In this world, too much of anything is never a good thing, no matter how much you like it. Sleep too little and you’re tired. Sleep fourteen hours and you wake up groggy, can’t sleep that night, and your whole schedule falls apart. Eat too much and your stomach hurts; eat nothing and your stomach hurts. So in this life we look for the sweet spot. Take your favourite ice cream. If vanilla were all you could eat for a whole week, the first serving would be awesome and the second still awesome. By the third you’d be saying, “alright.” Jannah, under Allah’s Raḥīm mercy, is the opposite. Even if it’s the same strawberry, the first bite is awesome. The second is more awesome than the first, the third more awesome than the second, and it keeps getting better and better forever. You never grow tired of it. Alīm works the same way in reverse. It is pain that lasts forever, that you never get used to, and that only increases. So between ʿadhābun ʿaẓīm and ʿadhābun alīm, alīm is generally the worse. 6. Ayah 11 — Wa Idhā Qīla وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ Wa idhā qīla lahum lā tufsidū fil-arḍi qālū innamā naḥnu muṣliḥūn. “And when it is said to them, ‘Do not cause corruption on the earth,’ they say, ‘We are only reformers.’” For now, we stop at the opening words: wa idhā qīla. Wa we already know: and. Idhā is a new word: when. But not “when” as a question, like “when did you last sleep?” or “when did you last eat?” It is “when” as in bringing you back to a particular moment. “Remember when we all had pizza?” That isn’t really a question. It’s jogging your memory. (Except it wasn’t pizza, it was satay. Very good satay.) Lahum is “to them”. 7. Qāla and Qīla: The Known and the Unknown Speaker Qīla comes from qāla, “he said”. With qāla, the speaker is known. “Qāla: we ate satay.” He said it, and you must know who he is. Qīla also means “said”, but the speaker is unknown: “it was said”. Allah does not say wa idhā qāla lahum lā tufsidū fil-arḍ. He says wa idhā qīla lahum: when it is said to them. In many ayāt of the Qur’an where advice is given, the speaker is left unknown. Why? 8. Judge What Is Said, Not Who Said It Because we are taught to evaluate what is being said, not who said it. A truth is a truth no matter who said it, and a falsehood is a falsehood no matter who said it. As Sayyidunā ʿAlī said: Unẓur ilā mā qāla wa lā tanẓur ilā man qāla. “Look at what is said, and do not look at who is saying it.” Even if the truth comes from a young child, we accept it. If the teacher makes a mistake in class and a student corrects him, what should he do? Should he say, “How dare you correct me? You’ve only eaten twenty ice creams in your life, and I’ve eaten forty-six. I am the Ustaz and you are the student”? Or should he weigh the correction as it is and, if it’s right, correct himself? Good advice is good advice even if it comes from an evil person. If a thief tells you that stealing is ḥarām, he is right. We accept the truth as it is, and we don’t fight the truth, whoever brings it. This is why wa idhā qīla matters, as opposed to wa idhā qāla. When it comes to advice, we don’t care who said it. If it is the truth, it is the truth, and we accept it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.grounded.day/subscribe
16 Sept

Surah Al-Baqarah — Part 7: The Hypocrites, Part One (Ayāt 8–10)

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

The Man with the Two Gardens and the Materialism

This is a free preview of a paid episode. To hear more, visit www.grounded.day Quran at Home. Each week we take some ayat from the Qur’an. On Tuesday we read them and learn their tajweed. On Thursday we look into their meaning and draw out lessons we can live by. Where we are in the story Last week we finished the first story of the surah — the Aṣḥāb al-Kahf, the people of the cave — and drew out its lessons. Through that story Alla…
8 Sept

Tajweed Tuesday

It’s Tuesday, so it’s Tajweed Tuesday — where we break down the tajweed rules from the ayat our students learn on Saturday at Qaswa Madrasah. Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This term and next, we’re working through Surah al-Kahf. This week: ayat 34 - 44. If the ayat feel too long to read in one sitting, break them down. Take one small portion and work it until it’s fluent. Then move to the next. Slow is fine. Stopping isn’t. Consistency beats intensity — every time. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.grounded.day/subscribe
7 Sept

Who is a Kafir & Who is a Munafiq?

This is a free preview of a paid episode. To hear more, visit www.grounded.day 1. Where We Are We are in Part One of Surah Al-Baqarah, which deals with the types of people. Recall that the division of the surah into parts is not divine — these are scholarly aids to help us navigate the terrain of the surah. At a glance the Quran can seem to move from theme to theme without order, but beneath the surface lies a coherent, beautiful s…
3 Sept

Quran and Good Friends - our protection from Dajjal

This is a free preview of a paid episode. To hear more, visit www.grounded.day Quran at Home. Each week we take some ayat from the Qur’an. On Tuesday we read them and learn their tajweed. On Thursday we look into their meaning and draw out lessons we can live by. Where we are in the story Last week we finished the story of the Aṣḥāb al-Kahf — the people of the cave. Who were they? A group of young men who fled a comfortable life in the city to save their īmān. There was a king, a tyrant, forcing the people to abandon the worship of Allah. So these youth escaped, and Allah made the cave safe and comfortable for them for 309 years. Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. When they woke — three centuries later — the first thing on their minds was hunger. Let us send one of us into town for food. But the man who went was dressed in a fashion three hundred years out of date, so a shopkeeper called the palace guards, who arrested him and brought him before the king. And this was a new king altogether — a pious ruler who worshipped Allah and had heard the story of these courageous young men. Curious, he asked to be taken to them. The man led the king and his entourage to the foot of the hill and went up ahead to reassure his friends. And there the story of the cave closes. The first great lesson of the surah runs through all of it: īmān comes first. That Allah alone is worshipped is our non-negotiable line — a matter of faith we never bargain over. And this is one of the very tests of the Dajjāl, who will come near the end of time claiming to be god, forcing people to worship him. Obey him, and you are promised wealth, comfort, a full stomach. Refuse, and you may have to flee to a cave, away from the luxuries of the world. The Aṣḥāb al-Kahf show us the answer: choose Allah, and Allah will facilitate your affairs. They left the city, and Allah made the cave comfortable — bending the sunlight from their faces, turning them as they slept, placing the dog at the entrance to keep others away. Comfort, safety, and security are with Allah. The surah still holds four more stories, and this was the first lesson: the test of faith towards the end of time. When you sacrifice everything for Allah, Allah takes care of you. Ayah 27 — the Qur’an is our cave وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِن كِتَابِ رَبِّكَ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَدًا “And recite what has been revealed to you from the Book of your Lord. There is no changing His words, and you will never find any refuge besides Him.” Why does this āyah — now recite what has been revealed to you — come immediately after the story of the cave? The mufassirīn mention two things. First, it is the answer. Remember why the surah was revealed: to answer a challenge from the Quraysh, who had taken their questions from wise men among the People of the Book. They were told that only a true prophet would know this story, so they came and demanded: tell us about the people of the cave. Allah revealed the surah, and its opening is the answer to that first question. And because the story as transmitted through generations of the People of the Book may differ in places from the truth, Allah now says: stand firm. This is the truth. Allah knows what happened. Tell them, and do not worry whether they accept it. Your duty is only to convey — tablīgh, to recite. There is no changing the words of Allah, because this is the word of God Almighty — not fickle like human speech. This is the truth of what happened. Second — and this is for us. Some of the mufassirīn read it this way: today we do not need to find a cave and hide in it. Our cave is the Qur’an. Now that we know the challenges out there — the trials of faith, the fitnah of the end of time — where do we take refuge? Recite what has been revealed to you. The Qur’an is our cave. It is our protection. And the āyah tells us plainly: you will never find any refuge besides Him — no protection except the protection of Allah, and the best of that protection comes through our attachment to His Book. So the first shelter from every trial — from the Dajjāl himself — is to attach ourselves to the Qur’an. This is crucial: daily recitation, memorisation, understanding, a life guided by the Qur’an. This is number one. Ayah 28 — keep good company وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا “And keep yourself patiently with those who call upon their Lord morning and evening, seeking His face. Do not turn your eyes away from them, desiring the adornment of worldly life. And do not obey one whose heart We have made heedless of Our remembrance, who follows his desire and whose affair is ever in excess.” Here is the second protection: surround yourself with good people, good company.Be steadfast with those who worship Allah and call upon Him morning and evening, seeking nothing but His pleasure.

Grounded is a practical Islamic framework for living with clarity, resilience, and purpose in an age of distraction. Drawing on traditional Islamic scholarship, adapted for modern life, it offers a steady way of living faith — not by escaping the modern world, but by standing firmly within it. www.grounded.day

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