Why religious rulings and Qur’anic guidance for life must not be thrown into the same box
Argues that WhatsApp groups are right to ban fiqh disputes, fatwas and sectarian arguments but wrong to ban the Qur’an and Sunnah, whose guidance on honesty, fair dealing and conduct is universal. Noting that IIMs use the Gita for leadership, it proposes one rule: exclude controversy, welcome authentic, relevant wisdom from any tradition.
Tafaqquh fid-Deen and the divine demand of the present hour
Argues that the ummah lacks not religious information but tafaqquh fid-deen: the faculty to recognise, fulfil and convey what Allah requires of a believer now. Drawing on the Qur’an, sahih Sunnah and Ibn al-Qayyim, it tests the principle on repeated nafl Hajj and Umrah and fences it with three safeguards.
Conflict of interest in our families, businesses and institutions, and the pretence that protects it
Argues that conflict of interest in family firms, trusts and committees becomes khiyanah when concealed, and that feigned ignorance of it is a second betrayal. Drawing on Surah Sad, al-Mutaffifin and the Sunnah, it answers common excuses, exposes private use of jointly earned goodwill, and prescribes disclosure, written records, recusal, audits and mediation.
What the Prophet Muhammad ﷺ teaches us about communication and commitment
Argues from the Seerah that words create expectations and expectations are an amanah. Points to the Prophet ﷺ confirming he was understood, Ka’b ibn Malik admitting he had no excuse, and the deposits he arranged to return on his last night in Makkah, and concludes: never disappear after creating an expectation.
Why Fear Is Natural, Why Fearlessness Is Not Necessarily a Virtue, and Why Courage Is Something Far Greater
Argues that fearlessness carries no automatic virtue: courage means feeling fear, weighing consequences, taking precautions and still acting on examined conviction. Drawing on Musa’s “Indeed, we fear”, the Companions at the Trench, the Seerah and psychology, it presents tawakkul as surrendering the outcome and sakīnah as calm earned through struggle.
An address in Auckland arguing that belonging to the Ummah is an honour that carries responsibility: under global scrutiny, Muslims must let Islam’s beauty show through their amal, as the companions did. Urges immigrants to recast their niyyah as representing the Prophet ﷺ, reconnect with Allah, strengthen Iman and follow his documented life.
Why we must distinguish religious rulings from Qur’anic and Prophetic guidance for life
Argues that WhatsApp groups are right to bar fiqh disputes, fatwas and sectarian argument but wrong to exclude Qur’anic, Prophetic and Seerah guidance on honesty, trade and conduct, when the Gita is openly studied in management schools. Proposes a sharper rule, five questions for administrators, and sharing that is authentic and never imposed.
When the trial has already arrived, what should we ask Allah for?
Argues that once a trial has arrived, asking Allah for ṣabr is not asking for affliction but may be one of the deepest ways of asking for ʿāfiyah. It reads the narration ‘you have asked Allah for affliction’ as addressed to the unafflicted, and distinguishes ʿāfiyah from the trial and ʿāfiyah within it.
What Years of Unconventional Interpersonal Experiments Taught Me About People, Mentoring — and Myself
A first-person account of years spent deliberately engaging people across classes, countries and degrees of closeness to understand them and himself. Argues that Allah educated the prophets and companions through exposure to every temperament, that the practice teaches understanding without agreeing, and that its skills equip a manipulator unless guarded by niyyah and dua.
Ninety-five lessons for Muslim entrepreneurs, moving from a Financial Times podcast on the Prophet ﷺ as trader to the Qur’an and the Sunnah. Argues that commerce under Tawhid keeps profit lawful but answerable to Allah, and that truthfulness, amanah and disclosure are the highest-return strategy, not a tax on profit.
Qur’an & Sunnah-Based Analytical Guidance on the Etiquettes of Consultation as Guided by Rasoolullah ﷺ
Argues that mashwara is a Divinely commanded act of collective ibadah, not a borrowed management technique, and grounds its etiquettes in Qur’an and Sunnah: spiritual preparation, who qualifies, the duties of the Amir and members, women’s counsel, confidentiality, no lobbying or postmortem, and wholehearted implementation with tawakkul.