Grounded

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.

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.

Dear Qommunity,

In the 7th year of Prophethood, the Muslim community was pushed to the brink of starvation. The Quraysh had imposed a ruthless boycott—no trade, no marriages, no contact. The Muslims were isolated in a valley outside Makkah, slowly starving.

At night, the cries of hungry children pierced the desert silence. These cries broke through the pride of some Quraysh leaders. One of them, Zuhair ibn Abi Umayyah, though not a Muslim, stood before the Quraysh and asked:

“Are we going to eat while Banu Hashim is starving?”

That plea cracked the boycott. It saved lives.

And today, we ask ourselves the same question:

“Are we going to comfortably eat in our homes and cafés while our brothers and sisters in Gaza are starving?”

Over 500 tonnes of food have been left to expire—deliberately blocked by a cruel regime that fears bread more than bombs.

So what can we do?

Australia has been one of the strongest backers of this genocide. But after the massive march in Sydney—where hundreds of thousands of ordinary people took to the streets—we saw a shift in our government’s stance. Pressure works. Your voice matters.

So let’s show up.

Let’s be the voice that breaks the boycott. Let’s be the people who, like Zuhair, refuse to stay silent in the face of starvation and oppression.

Join us tomorrow at 12:00 p.m. in Forrest Place, Perth.

Bring your family. Bring your friends. Bring your voice.

Rain or shine, we march.

Because they are still starving. And we are still human.

Lessons from the Seerah

When 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 Today

Brothers 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 Means

Yes, 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 Protest

That’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 Rally

So 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 Salahuddīn

Every 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?

Accountability

On 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 Despair

Yes, 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.

Closing

So 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.

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 Week

These 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 Breakdown

Let’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 Reminder

These 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.

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 Mā…

Assalamualaikum 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 Week

We’re reading and breaking down Surah al-Ḥujurāt, verses 6 to 8. These āyāt are rich in Tajweed opportunities—perfect for practice.

🎯 Tajweed Focus

1. 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 ḥarakāt

7. 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 Takeaway

This 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

We’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 3–5

Assalamu 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 Focus

إِنَّ 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 Recitation

إِنَّ 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 & Discipline

وَلَوْ 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 otherwise

Homework:

* 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.