Grounded

Qaswa House

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. groundeddaily.substack.com

  1. Opening the Book of History: An Introduction to Surah Al-A'raf

    1H AGO

    Opening the Book of History: An Introduction to Surah Al-A'raf

    This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.com Ramadan Mubarak. Every Ramadan, our community at Qaswa gathers to study one surah in depth — weaving tafseer into our nightly prayers. We’ve journeyed through Al-Baqarah, Ali Imran, An-Nisa, Al-Ma’idah, and Al-An’am. This year, we enter Surah Al-A’raf: 206 ayat, one of the longer Makki surahs, and a surah that carries a message every generation needs to hear. Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. If you're following along, the Surah Al-A'raf Study Guide and Workbook is your companion through this series — structured notes, key points, and reflection questions for each thematic section, designed to help you move from listening to living the lessons. Physical copies are available at the tarawih hall and Qaswa House. And if you're reading this on Substack, consider a paid subscription to receive a free digital copy of the workbook — your support also helps keep this tafseer series going. The Surahs Come in Pairs One of the beautiful structural features of the Quran is that the early surahs mirror and complement each other. Al-Baqarah purifies the heart — iman and taqwa. Ali Imran extends that inward transformation outward — Islam and submission. An-Nisa moves from the individual to the community, beginning with the most vulnerable: orphans and women. Al-Ma’idah scales further outward still — to national and international relations. Then Al-An’am, a Makki surah, brings us back to basics. Back to aqidah. It makes the case for Islam through reason — the logical argument of Prophet Ibrahim, who observed that a god who appears and disappears cannot be God. Surah Al-A’raf continues that argument — but shifts the angle. Where Al-An’am appealed to logic, Al-A’raf appeals to history. What happened to the nations before us? What became of the peoples who refused to listen? Makki vs Madani: What We’ve Been Getting Wrong Here is something worth sitting with: roughly 70% of the Quran is Makki. Only 30% is Madani. The Madani surahs contain our laws — fasting, zakat, hajj, rulings on marriage and wealth and dress. Important, yes. But the bulk of Allah’s revelation is Makki, and the Makki surahs are concerned above all with akhlaq — character, ethics, the way we treat one another. The Prophet ﷺ was asked repeatedly: who is the best person? His answers: the one with the most beautiful character. The one who is most useful to others. Yet over 1400 years, we have narrowed our definition of a good Muslim to ritual: how many rakaat, how many khatms, how long the fast, how correct the recitation. We’ve let the 30% overshadow the 70%. We’ve mistaken the branches for the roots. Surah Al-A’raf will have something to say about this — particularly in the story of Prophet Adam and his expulsion from Jannah, where we will see what Allah identifies as the most important quality of a believer.

    12 min
  2. 5D AGO

    40 Principles of the Religion - Ep 2

    This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.com Why Belief Must Come Before Practice: Introduction to Imam Al-Ghazali’s 40 Principles Understanding the foundations of Islamic knowledge requires more than memorizing rulings or performing rituals. It demands a systematic approach to learning that begins with certainty in belief before moving to practice. This article explores the framework laid out in Imam Al-Ghazali’s The 40 Principles of Our Religion, examining why aqidah (creed) forms the essential foundation upon which all other religious knowledge is built. The Three Dimensions of Islamic Practice The Islamic tradition recognises three fundamental dimensions of religious life: Islam, Iman, and Ihsan. This framework, derived from Hadith Jibreel (known as Umm al-Sunnah), provides the organisational structure for understanding our religion. Islam: The Science of Practice Islam encompasses the ritualistic and practical aspects of religion, which later developed into the science of fiqh (jurisprudence). While four major schools of Islamic law are widely recognised today, the historical reality reveals far greater diversity. Scholars document more than 80 madhabs during the early period of Islamic intellectual development. The survival of a legal school depends not on the Imam’s knowledge alone, but on the continuity of transmission. Consider the madhab of Imam Al-Layth ibn Sa’d: despite Imam Al-Shafi’i’s assertion that he was “afqahu min Malik” (more knowledgeable in fiqh than Imam Malik), his school did not survive because his students failed to continue the work. The Importance of Unbroken Transmission Contemporary practitioners receive their understanding of Islamic law through an unbroken chain of transmission (isnad) extending back to the founding Imams. For Shafi’i scholars, this means a documented chain of teachers and students from the present day all the way to Imam Al-Shafi’i himself. This chain preserves not just the rulings, but the contextual understanding and technical terminology. Without this living transmission, legal texts become increasingly difficult to interpret accurately. Imam Al-Shafi’i’s magnum opus, Al-Umm, illustrates this challenge. Despite its importance, this foundational text is rarely taught in traditional Islamic circles today because the specific terminological framework has not been preserved in the same way as later works. Legal terminology evolves across generations. Early scholars often used cautious language when discussing prohibitions, preferring phrases like “I dislike this” rather than definitively declaring something haram. This reflected both their taqwa (God-consciousness) and their reluctance to claim authority over matters of divine law. In communities with high levels of religious commitment, such subtle expressions were sufficient to guide behavior. As communities changed, scholars adapted their pedagogical approach. The terminology became more explicit and categorical, even as the underlying rulings often became more accommodating. Imam Al-Nawawi’s strict position on Fatiha recitation—invalidating prayer for mispronouncing even a single letter—was later moderated by scholars like Imam Al-Haythami, who recognised that people from certain linguistic backgrounds might be physically unable to produce specific Arabic phonemes. This adaptation reflects not inconsistency, but the dynamic nature of fiqh as a living discipline that must address the reality of Muslim communities. A contemporary example: visiting a remote fishing village in Malaysia, one encounters Imams who are part-time dive masters or boat captains, leading congregations where the recitation quality varies significantly. The fiqh tradition accommodates this reality while maintaining standards appropriate to each context. Iman: The Science of Belief Iman addresses matters of belief, formalized into the science of Aqidah. Within this domain, several schools of thought emerged: Athari (textual): This approach relies primarily on scriptural authority. The Quran commands belief, therefore one believes. This circular reasoning functions effectively in majority-Muslim contexts where baseline assumptions about God’s existence and the Quran’s authority are shared cultural knowledge. Ash’ari and Maturidi: These schools, founded by Imam Abu Hassan Al-Ash’ari and Imam Mansur Al-Maturidi respectively, integrate revelation with rational argumentation. This synthesis became necessary as Muslims encountered diverse philosophical traditions and needed to defend their beliefs through reasoned discourse. Ihsan: The Science of Spiritual Excellence Ihsan developed into the science of tasawuf (Islamic spirituality), which also encompasses multiple approaches: The Salaf approach emphasizes wara’ (scrupulousness) and zuhud (asceticism). Note that “Salaf” refers to a historical period—the first three centuries of Islamic history—rather than the modern movement called “Salafism,” which emerged several centuries later. Imam Al-Ghazali championed tazkiyah (purification of the soul), focusing on removing spiritual diseases from the heart and cultivating praiseworthy character traits. The Falsafah (philosophical) school, represented most prominently by Ibn Arabi, engaged with metaphysical questions and influenced Islamic mystical thought, particularly in Ottoman territories. This study focuses primarily on the tazkiyah tradition, as it addresses the practical work of spiritual development most directly applicable to contemporary Muslims.

    25 min
  3. The Night Prayer That Strengthens You

    6D AGO

    The Night Prayer That Strengthens You

    This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.com Assalamualaikum warahmatullahi wabarakatuh. Welcome back to Tafsir Thursday. We’re in a new year, a new term, and that means new surahs to explore together. But this term is different. Instead of diving into one surah, we’ll be studying two: Surah Al-Muzzammil and Surah Al-Muddathir. Why two? Three reasons: first, they’re both relatively short. Second, their meanings are closely linked together. And third, in terms of chronology, these surahs were revealed back-to-back. They were among the earliest revelations to the Prophet ﷺ. Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. The Context: Before we dive into Surah Al-Muzzammil, we need to understand when and why it was revealed. From a very young age, the Prophet ﷺ hated the evil practices in his community. He saw people worshipping idols, the rich abusing the poor, the powerful oppressing the weak. Women had no rights—treated as property, sold and traded. Children had no rights whatsoever. Daughters were buried alive. He didn’t like it. But he couldn’t find a solution. From age 35 onwards, he started doing spiritual seclusion. He would leave Mecca for days at a time, walk five or six kilometers outside the city, climb up a mountain, and settle in Cave Hira. There, he would worship Allah, make dua, and contemplate in the tradition of Prophet Ibrahim . Until one night when he was 40 years old, during the month of Ramadan, he was visited by a creature he didn’t recognize. It wasn’t a human being. The Prophet later described this creature as huge—so massive that wherever he looked (up, down, left, right), he could only see this being. It had wings that engulfed the entire horizon. The Prophet ﷺ was terrified. This creature—the angel Jibreel—told him: ‘Read.’ The Prophet said, ‘I don’t read.’ The angel then hugged him so tightly he almost couldn’t breathe, then released him. Again: ‘Read.’ This happened three times. Then the angel recited the first five verses of Surah Al-Alaq, marking the beginning of revelation. The Prophet didn’t know what had just happened. Had he gone crazy? Was he hallucinating? Was he possessed by jinn? He rushed home trembling, shivering, terrified, and met his wife Khadija. He said to her: ‘Zammiluni’—cover me with a blanket, cloak me. And she did. As the Prophet calmed down, Khadija asked what happened. He told her about the encounter in the cave. And she reassured him: ‘Allah will never abandon you, for you have the most beautiful akhlaq, the noblest of character.’ They went to meet Khadija’s uncle, Waraqah ibn Nawfal, a very learned man. Waraqah said: ‘You were visited by the very angels that came to Prophet Musa, Dawud, Isa, and all the previous prophets and messengers. That means you are a prophet, a messenger.’ Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

    6 min
  4. 40 Principles of the Religion - Ep 1

    FEB 6

    40 Principles of the Religion - Ep 1

    Beginning a New Text with Imam al-Ghazali Alhamdulillah, this session marks the beginning of a new text in our weekly Ratib & Reminders gathering. For those based in Perth, you’re warmly invited to join us live at Qaswa House every Thursday from 7:00–9:00 p.m. The gathering is open to everyone — men and women, young and old. After returning to Perth, it was a joy to be back at Ratib and to see the continuity of the program while I was away. We recently completed Arba‘ina Shamil fi Insanil Kamil, the 40 hadith on the perfection of Rasulullah ﷺ, and many were able to join the khatam we did live from Madinah. With that chapter completed, we now move into a new phase of study. The most common request I receive is to study the works of Imam al-Ghazali. While his magnum opus Ihya’ ‘Ulum al-Din is one of the greatest works in Islamic scholarship, it is also vast — effectively forty books in one. For this reason, rather than beginning something we may struggle to complete, we’ve chosen a shorter, more focused text that reflects Ghazali’s core project. Over the next two sessions we’ll introduce this new book and begin exploring its themes. After that, we’ll pause for Ramadan, as Ratib will be replaced by nightly taraweeh at Moresby Street Hall, Kensington, where we’ll be reading and briefly reflecting on Surah al-A‘raf. After Ramadan, inshaAllah, we’ll return to the text and continue the journey. Imam al-Ghazali had a unique way of teaching. He often wrote large, comprehensive works, then summarised them into medium-length texts, and finally into concise versions meant to be memorised. His belief was that knowledge only truly becomes yours when it is internalised — when you live with it, not merely read it. This approach shapes the book we’ll be studying together. The text we’ve chosen is Al-Arba‘in fi Usul al-Din (The 40 Principles of the Religion). Interestingly, it did not begin as a standalone book. It was originally written as an appendix to Jawahir al-Qur’an (The Jewels of the Qur’an). After guiding readers on how to approach and understand the Qur’an, Imam al-Ghazali addressed the next essential question: How do we live the Qur’an? These forty principles were his answer. Recognising their importance, he permitted the work to be published independently. For many, especially those who went through traditional Islamic schooling in places like Malaysia, the content of this book will feel familiar. Much of classical Islamic education has been shaped, directly or indirectly, by Imam al-Ghazali’s framework. To understand his project, we stepped back and looked at the foundation of Islamic scholarship itself — Hadith Jibril, often called Umm al-Sunnah. This hadith presents the religion through three inseparable dimensions: Islam, Iman, and Ihsan. Islam refers to the outward actions of the religion — prayer, fasting, zakat, and hajj — which later became formalised as the science of fiqh. Iman addresses belief, engaging the intellect before settling in the heart, and developed into the science of ‘aqidah. Ihsan focuses on spiritual refinement: worshipping Allah as though you see Him, and knowing that He sees you even when you do not. Over time, each of these dimensions developed its own sciences and terminology. These terms did not exist in the Prophet’s time, but they were created to preserve clarity and make learning accessible. Tasawwuf, when understood correctly, belongs firmly within this tradition — addressing the heart and soul, not as a replacement for fiqh or ‘aqidah, but as their completion. Imam al-Ghazali lived during a period of deep fragmentation in the Muslim world — politically, intellectually, and spiritually. His life’s work was to bring these dimensions back together, showing that a sound religious life cannot survive on law alone, belief alone, or spirituality alone. Each needs the others. It was during a profound personal crisis, after reaching the peak of his academic career, that Ghazali withdrew from public life for years of spiritual seclusion. From this period emerged Ihya’ ‘Ulum al-Din, the first work to systematically unite belief, practice, and spiritual purification into a single guide for living Islam. Al-Arba‘in fi Usul al-Din is the distilled essence of that project. It is organised into forty principles: foundations of belief, guidance on practice, dangers on the path, and the means of salvation. This is the text we’ll be walking through together, slowly and practically, inshaAllah. This session served as an introduction to both Imam al-Ghazali and the book we’ll be studying. We’ll continue next week, before pausing for Ramadan, and then resume the journey together. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit groundeddaily.substack.com/subscribe

    40 min

About

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. groundeddaily.substack.com