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On this episode, my guest is Hasan Kerim Güç. Kerim graduated from Istanbul High School in 1992 and from Yildiz Technical University in 1996. Between 1997-2004, he completed his master's degree in Information Systems and Business Administration in Baltimore, USA. He returned to Turkey in 2010. Realizing that the treasure he had been looking for for 14 years was right in his own home, he took the position of Chief Editor at Nefes Publishing House in 2014. Kerim nourishes his business life with Sufi studies and is pursuing a doctoral degree from the Usküdar University Institute for Sufi Studies. He has published four books.Show Notes* Rejecting the American Dream* Anatolian and Sufi Hospitality* Sufis and the Ottomans* Tanri misafiri (“God's guest”)* Togetherness, and the roots of Religion* When we welcome suffering, we make honey out of pain* Submission, servants and the prophet Mohammed* The Conference of the Birds / Stories from the Thirty Birds* Limits to hospitality in the Islamic world* Bereket / Baraka* Rumi's Guest HouseHomework* Kerim Vakfı* Stories from the Thirty Birds* Cemalnur Sargut: A Sufi Life of Love, Suffering, and Divine Union* Cemalnur Sargut Books* Kerim Guc - Instagram* Kyoto University Kenan Rifai Center for Sufi Studies* Ken'an Rifâî Chair of Islamic Studies at Peking University* University of North Carolina (UNC) Ken'an Rifâî Chair in Islamic StudiesTranscriptChris: [00:00:00] Welcome to the End of Tourism podcast, Kerim. Hoș geldiniz.Kerim: Thank you very much for having me.Chris: Yeah, it's my pleasure. Thank you for joining me today. Perhaps you could tell our listeners, where you find yourself and what the world looks like there for you.Kerim: Well, first of all, I'm an immigrant also. I was an immigrant. I lived in the US for a while, and then I came back to to my own country. And things are very different here than there, than it is in US. From the perspective of what I did... I was actually an engineer, and I was working in the IT fields, and I was living the American dream, and then I realized that there was some kind of an emptiness, and this whole thing, and I decided to go back to Turkey and [00:01:00] study Sufism, and since my mother was actually a Sufi teacher. She decided to actually move this whole Sufism into academia. So, she basically established an institute in Istanbul - Üsküdar Istanbul - at the University of Üsküdar. The difference between this institute and the other schools, the people like myself, like engineers, coming from different disciplines, including lawyers and whatnot, they were not able to do their masters or PhDs in Sufism, because in other universities, they require for you to actually have theology backgrounds. But with this new establishment, we were able to educate people from all different disciplines and, [00:02:00] so we basically concentrated on ethics rather than the religion itself.So, a lot of people coming from different areas, especially the white-collar people, living this, like - how do I say that? - it's a world of money and materialism and all kind of that stuff. They're coming to our institute and realizing that money or career is not the only goal for life.And we started to concentrating on things like spirituality more than the materialist world.Chris: Thank you. Well, I'm very much looking forward to exploring these themes with you and a little bit of the work that you do with Kerim Vakfı.Kerim: Sure.Chris: And so for the last season of the podcast, I'm very much interested in focusing on different hospitality traditions and practices from around the [00:03:00] world, as I mentioned to you. And, one of the key themes of the podcast is radical hospitality. Now, the word “radical” comes from Latin and it means “rooted,” or we might even say “local” or “living.”And so. I'm curious if there are any radical hospitality practices that you think are unique to your place, to Istanbul, or to the Sufi community that you might be willing to share with us today?Kerim: Well, Istanbul, actually, is a very metropolitan city. So like the other metropolitan cities, we kind of lost that - what we call the hospitality of Anatolia. Anatolia is basically the Eastern part of Istanbul. And in Istanbul, we have, right now, 25 million people in a very small area. And in older days when the population was smaller, [00:04:00] we were able to show our hospitality, because the Turkish hospitality is very famous, actually. In this area the hospitality is very famous, including the, you know, Greek and Arab hospitality. Usually, it's a little bit different than the western countries.For instance, we welcome people - we used to, and probably still, in the countryside - the people coming from other cities or countries or whatnot. The locals actually helped them out as much as possible. They even invite them to their own houses and let them stay for how long they want to stay. And this was kind of like a regular thing in the old days. It's still going on very much in the eastern side of Turkey, pretty much in the countryside. [00:05:00] But Istanbul, like other cosmopolitan cities, we kinda lost that. You know, neighbourly things. We have a lot of neighbours and we we have always good... we used to have a lot of good relationship with them, but nowadays, again, because of this material world, we kind of lost this hospitality.So from the Sufi point of view, hospitality is very important. It's interesting that you mentioned the “radical.” You were talking about where “radical” come from, but you didn't talk about where “hospitality” comes from. See, there is a relationship between the hospital and the hospitality and the way the Sufis look at things is very much like the illnesses in our body are our guests. So, we don't think that they're bad for you. They're actually [00:06:00] the guests of our house for a time being. So we show them the hospitality as much as we can, and then hopefully we say goodbye to them.Chris: Wow. Wow. That's fascinating. I do know that the term “hospitality,” hospital is part of that, and hospital historically came from these notions of hospitality. I mean, in the western world in, and at least in the Christian world, there's a kind of unauthorized history in which a lot of this hospitality, as you mentioned, that was offered to the stranger, was done by the families or the individual houses or homes within a community. A stranger would come and they would ask for hospitality, ask for food and shelter, and the family would have to decide whether to do that and how to do it. [00:07:00] And then at some point, the institution of the Church kind of stepped in and said, “you know what? You don't have to do this anymore. When the stranger comes to the community, when they show up at your door, just send them to us. Just send them to the church and we'll give them what they need.”And so this did a number of things, but the two most obvious ones, I think, are that the family, the individuals in the family and the community on a grassroots level, slowly ended up losing their ability, their unique kind of familial or personal ability to host the stranger. And at the same time, of course, the church used this as a way to try to convert, the stranger.Kerim: Right.Chris: And so I'm curious if there's anything in that realm that you see in the Islamic world, maybe in the Sufi world... you mentioned that, since the [00:08:00] imposition of modernity and the industrial Revolution in the world, we see less and less possibilities for small-scale, grassroots hospitality between people, in part, because there's so much movement, and of course, because the hospital has its brothers and sisters in the sense of the “hotel” and the “hostel.”Kerim: Absolutely.Chris: So, I'm curious if there's anything like that that comes to mind for you in regards to the Islamic world.Kerim: Well, one thing is about like the Ottomans. The Ottomans, when they were coming from the Anatolia and then started conquering all those places in the Balkan area, Greece and Bulgaria, Hungary and all those places, after they actually conquered, they sent Sufis to those places. And, like in Hungary, there is a person, his name is [00:09:00] Gül Baba, which means “Rose Father.” That's what they call him. He actually has his own tekke (tekke is like a church for Sufis). And this place, it's like a school more, more like a school, but it's a religious school.And in this tekke, he actually finds all those people with needs, and he pretty much helped them out with all those needs. And the people coming from different religions, they actually started liking people like from the Turks' point of view, because the Turks were symbolized by these Sufi movements. And instead of, you know, pushing people to convert or demolishing the churches and rebuilding mosques and stuff. Instead of that, they actually [00:10:00] welcomed people from all over the world, or all over the place, basically, to stay in the tekke, to eat and to get education in the tekke. So this was a great strategy of Ottomans. That's how they actually stayed in Europe for almost like 600 years. So that was very much like, you know, their strategy, I think. And in a good way.Chris: Yeah, you know, in my research I found out that there's still Sufi orders in the Balkans a group called the Bektashi.Kerim: Right.Chris: And of course, with the very little historical understanding that I had, I was very surprised. I had no idea. But of course, when I eventually went to visit the regions that my father is from, I saw churches, synagogues, and mosques, all in the same little neighbourhoods.[00:11:00] So, quite an impressive kind of understanding that the major religions in those places could coexist for so long. And that in the context of someone who grew up in North America, who thought it was the opposite (previously) and such things are so difficult.Kerim: Right. Right.Chris: So, Kerim, a mutual friend of ours has told me, that in the Turkish language, there is a phrase (and excuse my pronunciation). The phrase is tanri misafiri.Kerim: Right.Chris: Which translates into English as something like “God's guest.”Kerim: Right.Chris: Or “the guest sent by God.”Kerim: Right. Right.Chris: And so I'm wondering if you could speak about this phrase, maybe what it means to you and where you think it comes from?Kerim: Well, in Anatolia, it's a very famous phrase. And like I said previously, you know anybody coming from somewhere else, who comes into somebody's [00:12:00] house, is allowed to stay in the house as “the guest of God,” because we believe that God has sent that guest to us and we try to... you know, it's more like making that guest happy means making God happy. So, that's the understanding of older generations.In today's metropolitan areas, I don't think it's possible because of the security problems and everything. But like I said, in the countryside, people are very welcoming when it comes to this, because it is very important that knowing that person is actually coming from God, from Allah, so we have to take care of that person as much as possible to please God, actually.So that's how it is. I still see that in many cities in the [00:13:00] more eastern side of Turkey or south side of Turkey, or even north side of Turkey except in the bigger cities. But in the smaller cities, people are much more welcoming, again because of this specific idiom, actually.Chris: From tanri misafiri?Kerim: Right. Tanri means “God” in our language. In the original Turkish language, it's tanri, and, misafiri means “ the guest.”Chris: Yeah. So beautiful. Thank you for sharing that with us.Kerim: Absolutely.Chris: And so when guests arrive in a home, you know, in English, at least in, in the context of the older traditions, it is said that the guest or the potential guest, the stranger, asks for hospitality. They don't necessarily say “ they ask for food,” which we can imagine that surely they [00:14:00] do. They don't necessarily say that “they ask for shelter” or “accommodation,” which we surely we could imagine they do. But the literature often says they ask for hospitality.And so, when we think of hospitality today, we often think about people sitting around a table eating food together. And so I'm curious if there's a shared understanding among Sufis or at least the community that you live among and in, about the importance of both eating food and eating food together.Kerim: Togetherness is probably one of the most important things in the Islamic religion. Because like even our way of worshiping God - Allah - we try to do that in a union as much as possible. It is very interesting, the words that “religion” comes from.[00:15:00] Re- means “again,” and legion means “union.”So it's almost like “religion” itself means “to recreate the union,” “to reshape the union,” “ to have the union back,” because we have the tendency to be alone. And even you can imagine that in the western countries, in the western world, a lot of people want to be alone.Like, there's a lot of individuals rather than a group of people. And in the eastern world, it's a little bit different. We are more like family-oriented people. We try to do things together. I mean, there are advantages and disadvantages obviously, but there is a difference between them.So, we always had this [notion that] “the more is better,” basically. You know, more people is better. So, we help each other, [00:16:00] we understand each other, we talk about our problems. When we try to solve them, it's easier together. And if there's pain, you know, the pain actually, can be eased with more people, easier, I think, compared to have this pain alone. So, again, we're more family-oriented people.And the Sufi are very much like that. The Sufi always pray together, and they think that it creates a n energy, basically. It produces an energy that basically helps all of them at the same time, in a union.Chris: Hmm hmm. And do you find that sitting down for a meal together also creates that kind of union, or recreates as you were saying?Kerim: I think so. Doing any kind of activities, including eating... eating is basically the most common activity [00:17:00] that we do in our daily life and getting together, to talk about our things together, and discuss things together, all those things - togetherness, when it comes to the idea of togetherness - I think, is beautiful.Chris: Hmm, hmm. Amen. Yeah, I very much agree with that, Kerim.And so, when we think about hospitality, and we think about food, we often imagine big banquet tables and as you said, this sense of togetherness and celebration.But there's also, you know, from what little I've read, there's also this important aspect of the religious life in the Islamic world, and perhaps in the Sufi world as well that points to, maybe not the absence of food, but a different way of being fed, and a different way of feeding that doesn't [00:18:00] include the food we're used to, the kind of material food. And we often refer to this as fasting. And so, there's a beautiful video that you sent me, Kerim, of your mother speaking, and she recalls a phrase in that video from her own mother who said that “when we welcome suffering, we make honey out of pain.”And so, this is a question I very much want to ask you because I've fasted myself quite intensely. I'm curious, what is the honey that comes from fasting? Or, what do you think is the honey that comes from fasting?Kerim: Right? First of all, yeah, fasting is in our religion. So, we basically do that one month in the whole year. It's called Ramadan. In some cases, we actually do that because our Prophet Muhammad, when he [00:19:00] lived, he was fasting every Monday and every Thursday. So it was like a common practice for some of the religious people. And at least we do that one month in the whole year.And obviously, that month is a little bit difficult, you know, because we not only stop eating, we also stopped drinking and all that stuff. In theory, we should not be lying, we should not be telling bad things to other people or gossiping and all that stuff, but usually we do during that time. I mean, in theory, we should not be doing that.So it's like a whole discipline thing - the whole fasting. And at the end of the thirty days, you become a really, really different person. And first of all, one thing that [00:20:00] I feel, is that you understand the people who do not have food. We still have people in the world, unfortunately, in Africa, and all those places, the people, having less access to food as we do, and we feel like, oh yeah we don't actually thank God for all those things that he's giving to us. And this is the time that you start thinking about the reality and start thanking God for actually giving us all that food, twenty-four hours, seven days [a week]. And when you are fasting during that time, you are understanding the feeling of these people, who are like poor and who cannot eat.There are people now, in the social media, we are seeing people, who never had [00:21:00] chocolates in their life. The people living in these countries or in the cities or metropolitan cities, we never think about these things.So, we take these things for granted, and during that time of fasting, you start thinking about these stuff and then you become more thankful, and that's basically honey itself, after the suffering. And I wouldn't say “suffering,” because we don't suffer as much as they do, honestly.And we're just telling our egos, “just stop for a day to do bad things and stop eating,” and all that stuff that ego wants to have. And again, it's at the end of the thirty days, you become a new person because now you have a different mentality. Now, in the other eleven months, you still forget about these things, but [00:22:00] again, it comes through. It's like a cycle.Chris: Yeah. Yeah. I totally agree with you that, you know, gratitude is the honey and...Kerim: Absolutely.Chris: ...I remember the fasting that I did over the course of four years, and I don't know if it was as intense as the fasting that happens during Ramadan, but doing that fasting and trying to feed something other than myself for a time imbued a degree of hospitality and gratitude that I don't think I had ever felt before. And it sticks to me. It sticks to my bones to this day. And it's something that, like you said, I also have to constantly remind myself of those moments when I sit down to eat a meal, because it's so easy to forget.Kerim: Absolutely. Absolutely. And one thing is [00:23:00] basically during that time of fasting, you basically stop feeding your ego, and start feeding your spirit, basically. That's what I think.Chris: That's beautiful. Yeah. I absolutely understand that. Thank you, Kerim.So my next question is around the word “ submission.” So, translated into English, the word “Islam” means “submission.” Now I've read that this word can also be translated to mean “servants of God.” Servants of God.Now in English, the word “servant” can be synonymous with “host.” A servant and a host. Now, there's a book by an author named Mona Siddiqui called Hospitality in Islam. And in that book she writes, it's actually a quote, but she writes,“'What is faith?' The Prophet replied, ‘the giving of [00:24:00] food and the exchange of greetings.' He ends on a most dramatic note saying, “a house which is not entered by guests is not entered by angels.”Kerim: Perfect. Yeah.Chris: And it seems that in this phrase, the Prophet is suggesting that the way we are with guests and strangers has something to do with how we are with the divine, which I think you kind of alluded to a little bit earlier.And so I'm curious, is this something that you've seen in your own days or in those of others that you know? Is hospitality a practice that connects us to the divine?Kerim: Absolutely. Because reaching God, you need to reach people first. To be able to reach God... when I say “reach God,” meaning be in communication with Him, is basically being in a communication [00:25:00] with the people he created. So, to serve the people is basically serving him from the Islamic point of view.So, and that's a hadith that you mentioned in the book. It's a hadith of Prophet Mohammed, like you said. And Prophet Mohammed always... it was a common practice that he was hosting maybe, you know, 10-15 people every night. And he was a poor person, by the way. I mean, he doesn't have much money, much food or anything, but they share. There was a time that... there's a story that somebody, actually, one of his apostles rather, asks him to visit him for a dinner. So he invites him to a dinner.But during his conversation, Prophet Mommed said, “can I bring my friends too?”[00:26:00]And the apostle says, “of course you can bring your friends.” And he brings hundreds of people. Now, the host only have some bread, and maybe a little bit meat, and a little bit rice in the cup.So, he was ashamed because he doesn't have any money, and the Prophet Mohammed is going to bring all those guests together, and he didn't know what to do. But he uses submission, basically.He said, well, if Prophet Mohammed is coming, then something is going to happen. And as he was thinking all those things, Prophet Mohammed puts his hand on top of the rice holder. And every time he was putting rice onto the dishes, the rice never ends, the meat never ends. So he served like 200 people during this invitation and the food never ended.[00:27:00]So he was happy for his submission, basically.Chris: Wow. Beautiful. Thank you, Kerim.Kerim: Of course.Chris: You know, you have this beautiful book - that is still in the mail, unfortunately I haven't got my hands on it yet, but I'm very much looking forward to it - called Stories From the Thirty Birds, which I understand is inspired by The Conference of the Birds, this incredible book from I think the 1300s.And I'm curious if you could tell us a little bit about that book and what, if any inspiration or maybe teachings around hospitality that come from both, The Conference of the Birds and how you've employed it in your book.Kerim: Right. The Conference of the Birds is really a beautiful story of Farid ud-Din Attar who lived in Nishapur, which is in Khorasan, in Iran, today. And he was one of the very famous [00:28:00] Sufis at that time. He was the teacher of Rumi. A lot of people know Rumi. And he wrote this book about birds, millions of birds, who are in the process of going to their king, which is the phoenix (or what we call it simurg). And during that time, during that travel, they go through seven valleys, and in each valley some of the birds get lost, because the valleys actually symbolize things.Like, the first valley is the valley of intention. So, a lot of birds actually don't have the intention to reach their king. The king is basically symbolizing Allah (God), and the birds are symbolizing us very much, and we are getting [00:29:00] lost during the time of life. Like, our intention is basically this world. If our intention is staying in this world, then we stay in this world. And that's the valley of intention.And a lot of birds, like half of them, actually, get lost in this stage.And the second valley is the valley of love. And the birds that get lost in this valley are the ones that actually think the beauty is in this world, rather than they don't see the beauty of God himself. So they see the shadow of that beauty in the world, but they're content with that beauty, and they don't really want to move on.And again, the third valley is the value of wisdom. And the birds that get lost in this valley are the ones who think that knowledge, [00:30:00] in this world, is more important than anything else, and they don't realize the source of the knowledge is actually their king.So on and so forth, they go through the seven valleys and at the end of the seventh valley, only thirty birds remain. And the thirty birds, they're ready to see their king, and they go through this mountain called Qaf, where the  simurg, the phoenix lives (behind the mountain). And it's very difficult to get there, basically. When they get there, they can't find the king over there. They only find a mirror. So, they realize the king is themselves, but more specifically, the union of thirty birds. So simurg - the [00:31:00] phoenix - in Iranian, in Persian means “thirty birds,” actually. Si is “thirty.” “Burg” is “bird,” actually.So from what we understand is, the union of ourselves, what we are seeing, is our reflection, because the king is actually a perfect mirror. But we don't see ourselves, only, we see the union of thirty birds together. So there are birds that we don't think live together. For instance, a hawk doesn't live with a smaller bird together, but in this union, they live together. There in one. And they use whatever advantage they have together. So it's almost like being one and using the characteristics of every single bird [00:32:00] itself.Chris: And I imagine that someone growing up in a culture like that, whether back then or more recently, and hearing this story or hearing it multiple times throughout their life or maybe once a year, that that notion also might arise in the way that they are with others, the way they are with strangers.Kerim: Right.Chris: And so, I have one final question for you, if that's all right?Kerim: Absolutely.Chris: So, before we say farewell I'd like to ask you about Istanbul, and I'd like to ask you about the limits to hospitality. So, last year, on a trip I took to the city I met a friend of a mutual friend of ours, and for a couple of hours we walked around the Karakoy neighbourhood and he spoke to me about how the city has changed quite a bit over the last decade.For many people who grew up in Istanbul, the city [00:33:00] might now appear to be very difficult to live in. He said that the cost of living has skyrocketed. The rents, the rent prices or costs have doubled. And much of this is a combination of tourism and gentrification in the city.Now it seems that many religious traditions speak of the importance of welcoming strangers and offering them hospitality, but they also speak of the limits to such hospitality. In one particular, hadith or saying of the Prophet Mohammed, it is said that “hospitality is for three days. Anything more is charity or sadaqah.”Again, excuse my pronunciation.Kerim: No. That's perfect pronunciation.Chris: And so I'm curious, you mentioned a little bit earlier, in the Sufi community and perhaps in the Islamic communities, there is this notion of togetherness, but also that “more is better.” And so I'm [00:34:00] curious in the context of what's happening in Istanbul and what's happening in many places around the world, do you think there should also be limits to the hospitality that is offered to the guest or stranger?Kerim: Well, of course. I mean, of course we have financial issues here, and it's very difficult for us to actually serve other people as much as we want to. But again, when we are together, even if it's very difficult to live in the city, it's still something, you know?What I see: the rent went up, like you said, so the people try to move into their family houses, the houses there of their families and everything. And in western countries, it's difficult. You usually don't do this kind of stuff, but in our community, it's much easier to do these things. And, you know, the families welcome the children [00:35:00] more than other countries. So that's something I think that's a positive thing.But to the strangers. What do we do for strangers? Obviously, we do as much as possible. We may not be able to serve them as much as we used to, obviously, before this inflation. And we have the highest inflation in the world, or probably the second-highest inflation. So again, it's difficult, and Istanbul became probably one of the most expensive cities in the world. But even that, again, we may not be able to take them to dinner every night, but we serve what we have in the house, like in the Prophet Mohammed's story.Whatever we have, we share. And, we call it bereket, as in Arabic baraka, they call it. Baraka is something [00:36:00] like... we use it for money. It's not “more money.” That's not important. How do I say that? I don't even know how to say it in English, but it's more like “the luck of the money, itself.” Basically, you may be able to buy more stuff with less money based on your luck. That's basically what we call it. Bereket. So the bereket is much more important than the amount of the money or the financial thing. And the bereket always goes up when you share it.Chris: Beautiful. Yeah, I love that. I mean, in English, not to reduce it at all, but in English we say, quality over quantity.”Kerim: Yeah, absolutely.Chris: And you said that, in order to offer hospitality or the hospitality that we would like to offer to our guests, sometimes maybe that means not doing it all the time, [00:37:00] because one simply cannot. Right. It's not possible.Kerim: Right.Chris: But yeah, it's a really beautiful point.Kerim: Rumi is a very important Sufi, probably known by many Americans. Even the world knows him. He wrote a poem, which is about the guests. So, if you don't mind, I'm gonna read that, uh, it's called the Guest House and it goes like:This human life is a guest house. Every dawn, a new visitor arrives.A gladness, a sadness, a pettiness, a flash of insights all come knocking, unannounced.Welcome them all. Make room even if a band of sorrows storms inand clears your rooms of comfort.Still honour every guest.[00:38:00] Perhaps they empty you to prepare you for something brighter.The gloomy thought, the shame, the bitterness,greet them at the door with a smile, and lead them inside.Be thankful for whoever comes, for each is sent as a messenger from the beyond.So that's a poem by Rumi, and I think it pretty much explains the whole hospitality thing.Chris: Yeah, that's a gorgeous, gorgeous poem. I love that. I'll make sure that's up on the End of Tourism website when the episode launches.And so finally, Kerim, uh, I'd like to thank you so very much for being willing to join me today, to be willing to speak in a language that is not your first, or mother tongue, and to share with us some of the beauty that has touched your days. Before we say goodbye, [00:39:00] perhaps you could tell our listeners how they can follow and learn more about Kerim Vakfı, Stories from the 30 Birds, your book, and any other projects you might want them to know about.Kerim: We have a Sufi centre in North Carolina, at the University of North Carolina. We have a centre in China, Beijing University, and another center in Kyoto University in Japan. And my mother's book about the commentary of some Quranic verses is the one. For instance, Yasin is available through Amazon and my book Stories from the 30 Birds is available on Barnes and Noble and all that other places in US.Chris: Beautiful. Well, I'll make sure that those links are all available on the End of Tourism website and on my Substack when the episode comes out. [00:40:00] And on behalf of our listeners, tesekkur, tesekkur.Kerim: I thank you. Get full access to Chris Christou at chrischristou.substack.com/subscribe

The Power of Tears | Shaykh Muḥammad Sāqib IqbālThe video, "The Power of Tears" by Shaykh Muhammad Saqib Iqbal, emphasizes the significance of crying out of fear and love for Allah (God) in Islam (0:30).Key points from the video include:Forgiveness of Sins: The video highlights that tears shed in fear of Allah can lead to the forgiveness of sins (0:47-0:51) and can even save one from hellfire (2:26-2:32). A narration mentions that if all believers with sins as vast as mountains were present, their sins would be forgiven due to the tears of one crying person (1:09-1:17).Angels' Prayers: It is stated that when a person cries in devotion, angels also weep and pray to Allah to accept the intercession of those crying for those who are not (1:32-1:44).Protection from Hellfire: The speaker shares a belief that the parts of the body touched by tears shed in fear of Allah will not be touched by the fire of hell (3:19-3:27).Courage and Fearlessness: Crying out of fear of Allah is presented as a sign of courage, making a person fearless of worldly concerns and people (3:51-4:00). The speaker emphasizes that fearing Allah leads to the world fearing you, while not fearing Allah leads to fearing everything else (4:00-4:03, 4:16-4:25).Importance of Ramadan: The video also briefly touches upon the importance of Ramadan, suggesting that tears come more easily during this holy month (3:45-3:49).Preserving Tears: Mawla Ali (may Allah be pleased with him) is quoted advising against wiping tears from the face, as these tears will be present on the Day of Judgment and lead to Allah's forgiveness (2:48-3:00). #shaykhsaqibiqbal #ramadan #islam#shaykhsaqibiqbal #ramadan #islam

Het audioboek bespreekt de fout van het tonen van de Koran als bewijs voor de evolutietheorie, in het bijzonder de concepten van mutatie en natuurlijke selectie. Het betoogt dat de Koran de evolutionaire schepping niet ondersteunt en dat de verzen die vaak als bewijs worden aangehaald verkeerd zijn geïnterpreteerd. Het luisterboek benadrukt dat de Koran duidelijk stelt dat Allah (God) alle levende dingen heeft geschapen en dat de evolutietheorie onverenigbaar is met de islamitische leer. Het benadrukt ook de wetenschappelijke gebreken en het gebrek aan bewijs voor de evolutietheorie. Het luisterboek spoort moslims aan om zich niet te laten misleiden door de beweringen van de evolutionaire schepping en in plaats daarvan te vertrouwen op de duidelijke leer van de Koran. Inhoud Inleiding Waarom steunen sommige moslims de evolutietheorie? Belangrijke waarheden genegeerd door moslim evolutionisten. De Wetenschap van Allah's Schepping. De fouten van degenen die Koranverzen gebruiken om Evolutie te "bewijzen". Wat als Darwinisme niet als een bedreiging wordt gezien? Conclusie.

The audio discusses the error of showing the Quran as evidence for the theory of evolution, particularly the concepts of mutation and natural selection. It argues that the Quran does not support evolutionary creation and that the verses often cited as evidence have been misinterpreted. The audio emphasizes that the Quran clearly states that Allah (God) created all living things, and that the theory of evolution is incompatible with Islamic teachings. It also highlights the scientific flaws and lack of evidence for the theory of evolution. The audio urges Muslims to avoid being deceived by the claims of evolutionary creation and to instead rely on the clear teachings of the Quran. 00:00 Introduction 05:18 Why Do Some Muslims Support the Theory of Evolution? 20:05 Important Truths Ignored by Muslim Evolutionists. 01:29:32 The Science of Allah's Creation. 02:13:03 The Errors of Those Who Use Quranic Verses to "prove" Evolution. 03:06:12 What If Darwinism Is Not Perceived as a Menace? 03:23:41 Conclusion.

Dear readers, we are in sura 79 Alnaziaat, The Forceful Chargers النازعات. Which means the angels that carry out the orders from God (here and there) , through the unseen realm! What a beautiful sura its verses are powerful, the questions make a space for us to reflect? ( which is harder to create ; you or the sky ?) How do we get to know our Maker? Through His creations , Through His words , Through His names and Attributes. So dear readers what are the names of God in this sura? Rabih ربه Lord, Rabak ربك Your Lord, Allah الله God.

Dear listeners, we are in sura 89 Alfajir Daybreak الفجر. What names of God are used here? Rabic ربك Rabih ربهRabi ربي all translated as your Lord. Also the basmalah : In the name of Allah /God the Lord of Mercy the Giver of Mercy has Allah's names بسم الله الرحمن الرحيم The Mercy , The Giver of Mercy . It is said before every sura ( except one) . So how do we use Allah's 99 names in our daily lives. Before we do anything we use the Most Merciful the Giver of Mercy. As we start our day use His name Alfatah الفتاح translated as the The Opener as well as The Victorious.

Dear listeners, we are in sura 110 AlNaser Victory/ Help النصر . What are the names of God used in this sura? Allah الله : God and ربك Rab : your lord. These are the two references to Allahs names in this surah. Help and victory come from Allah, the religion is Allah's. Praise and glorify Your Lord and ask for His forgiveness. To succeed and get help and Victory in your life. Ya Allah guide us and give us victory and forgiveness

Dear listeners , we are in sura 112 Aliklas Purity of faith الإخلاص. The Oneness of God. Who is God? He is One, He is like nothing we know , and He does not have human qualities of birth child partner parents and there is nothing like Him. There are 99 names and attributes for Allah. 3 are in this short sura 1- Allah: God -2-AlAhad الاحد which means the one, the one and only , the one like no other , oneness . 3-AlSamad الصمد which means the perfect , the sustainer , satisfier of all needs. Q. So how do we use His names? In Duaa :

Happy Ramadan! In this episode I am talking all about the lessons that you can gain from Ramadan and I am also giving you a 30 day ramadan challenge! The lessons Slowing down Being intentional  Human responsibility  Discipline  Belief in Self Less judgment  Breaking bad habits  The Ramadan Challenge: Add in 2 new positive habits and ditch 2 “bad” habits  Wake up early by 9 am max  First thing in the morning say Good morning to yourself and God  Read one chapter of the Quran/ 10- 20 pages of any book Move your body for a minimum of 30 minutes  Break your fast with hydrating foods (fruits/ vegetables/ water/ soups) Reduce screen time by half  Connect and Talk to God Act of Service  End night journal prompts: What am I proud of myself for today ? How did I connect to Allah/ God/ the divine today? What did I learn today? What would I like to forgive myself for? What am I grateful for ? Thank you for tuning in x Don't forget to subscribe, leave a review and rate this podcast. I appreciate YOU so much! ----------------------------------------- Get My Guide: https://www.ro-hik.com/books/p/28-days-to-home-a-guide-to-your-soul ----------------------------------------- Follow me on: @andbeyondpodcast For health coaching: @rohikbynoor  @noorkaawach --- Support this podcast: https://podcasters.spotify.com/pod/show/chaosintheattic/support

It's all about prayer [salah]. We'll get into our first encounter with prayer, how to learn the salah and tools you can uses in order to get close to Allah[God]. 

It's all about prayer [salah]. We'll get into our first encounter with prayer, how to learn the salah and tools you can uses in order to get close to Allah[God]. 

In episode 2 Chapter 5 "Inspiring Stories", host of The Heart Matters podcast Louis (Ibn Leon) Morris, shares his story of how Allah (God) guided him to the way of life Islam while in prison. He shares how he had reverence for the Qur'an due to a childhood experience, and then how the Qur'an inspired him to become Muslim in young adulthood. Also, Louis is looking for Muslims who want to come on the podcast and share their inspiring Islamic story. If any Muslims are interested, please email Louis at: spiritualcoaching.150@gmail.com Get bonus content on Patreon Become a member so we can continue to bring you content and interviews that nourish the mind and heart. It is our mission to bring good to the world by educating ourselves and others from the inside out. Truly, the heart matters. https://plus.acast.com/s/the-heart-matters-with-life-coach-louis-morris. Hosted on Acast. See acast.com/privacy for more information.

If you ask a muslim, “Who is Jesus?” he will say, “Jesus, peace be upon him, is a prophet of Allah.” And while Christians will agree, He is a prophet of God, He is not merely a prophet of God. And of course when they use the term Allah (God) they mean a very different thing than we do. If you ask a Latter-Day Saint, “Who is Jesus?” they will say, “He is God the Father's firstborn spirit-child in heaven and the spirit brother of lucifer. He was begotten on earth by God the Father by natural means, not by the Holy Ghost and is now one amongst many millions of other gods.” If you ask a Jehovah's witness, they will say, “Jesus is not God almighty, he is God's son. Jesus is God's first creation, inferior to God the Father. And Jesus is actually Michael the archangel.” Like any lie, satan prefers to sprinkle truth in amongst falsehood so as to feign authenticity. Jesus is the son of God. Jesus is a prophet of God, but He is not created. His origin is one of eternity, begotten of the Father. He is the firstborn of all creation, but this is a title of preeminence, not descriptive of a point of time where he came into being. Like the person of the Father, the son has eternally existed. And so when Christians are asked who is Jesus, we recite the Athanasian creed.

A Revolutionary breakdown of "The Divine Matrix", how Muslims are the sole Key holders to unlocking it.How to become a successful Muslim spiritually and physically. Allah (God) has placed us in a Matrix. Can we make our way out? We as Muslims have the key to unlocking that Matrix, finding the riches of the world and even achieving spiritual super powers! Only On The Ansari Podcast

Season 4 of Ti Time Podcast by Atiya J is all about Conquering Fear. We have the right to live with freedom. justice, and equality...overall peace. Fear (False Evidence Appearing Real) is what I've identified as the major factor in stopping us from living a peaceful, purposeful, fulfilled life. So let's conquer it! Enjoy the Ti! Episode 5 I approach the big lies they tell about The Honorable Minister Louis Farrakhan with my Bro. Tre X (you've seen him before)! We conquer fear by addressing the popular false narrative of our beloved leader, teacher, and guide, who we believe to be The Messiah in our midst today, the Divine Light guiding us towards oneness with Allah (God). Tune in Live! SUPPORT THE PODCAST: https://podcasters.spotify.com/pod/show/titimepodcast/support PODCAST MERCH: ⁠byatiyaj.com/titimepodcast⁠ SUBSCRIBE HERE: ⁠⁠patreon.com/titimepodcast⁠⁠ WATCH HERE: ⁠https://www.youtube.com/@byatiyaj⁠ LISTEN HERE: ⁠https://podcasters.spotify.com/pod/show/titimepodcast⁠ PODCAST SUMMARY: Ti Time Podcast is your moment to tune into the frequency of you. Be You! That's what I support and I select uncomfortable topics in hopes of creating conversation and discussion that will help us be more aware of who we are and what we do. Like, Subscribe, Share with your friends & Thank you for supporting The People's Favorite Self-Help Spiritual Podcast! --- Send in a voice message: https://podcasters.spotify.com/pod/show/titimepodcast/message Support this podcast: https://podcasters.spotify.com/pod/show/titimepodcast/support

In Islam, the concept of attaching one's happiness primarily to people is approached with caution and balance. While human relationships and connections are important, Islam teaches believers to place ultimate reliance and attachment on Allah (God) rather than solely depending on human interactions for their happiness. The Quran and the teachings of the Prophet Muhammad  PBUH emphasize the importance of putting one's faith in Allah and finding contentment through a strong connection with Him. Islam encourages believers to strike a balance between forming meaningful relationships with others and maintaining a strong connection with Allah. While people can bring happiness and support, attachment solely to them can lead to disappointment and instability. By focusing on faith, personal responsibility, gratitude, and reliance on God, Muslims aim to find lasting contentment and joy while navigating the complexities of human relationships. This episode discusses a few personal tips in how to avoid attaching your happiness to people. Anas reported: The Prophet, peace and blessings be upon him, said, “Leave the world to its people. Whoever takes from the world more than what suffices him, he has taken a portion of his ruin while he is unaware.” Source: al-Firdaws lil-Daylamī 363 ☆ This episode is sponsored by Rabata. We worked with Rabata for last school year & we are working with them again to remind you guys that the Fall 2023 registration will be open from August 15th and classes will start September 11. They offer online courses to ladies ages 17 and up in sira, hadith, fiqh, aqida, tajwid, Arabic, tafsir, purification, history, and more. They have different level classes as well so you can find the perfect fit for you. Use the link below to register http://rabata.info/islamicfeelings --- Support this podcast: https://podcasters.spotify.com/pod/show/islamicfeelings/support

I Am More Than My HIV | Marcus Muhammad Healing With Angelica Podcast With Guest Marcus Muhammad Episode: 67 On this episode we will be discussing Marcus Muhammad journey with being born with HIV and how he's been thriving despite the diagnosis. Guest Info: Marcus Muhammad is an Entrepreneur, Author and Inspirational speaker. Marcus was born in July of 1993 in Washington DC and was diagnosed HIV positive at birth. He is a husband and a father of two. Marcus strongly believes that Allah (God) has him on the journey of being healed of HIV. As a student and follower of The Honorable Minister Louis Farrakhan, Marcus sees himself using the teachings to heal, inspire and elevate many across the globe. One of his missions in life is to share his story as a testimony of the love of God, Gods miraculous healing powers and the power of faith and overcoming adversity. More info about The Host, Angelica X Website https://linktr.ee/healwithangelica Are you ready to heal? book a 1 hour 1 on 1 consultation call with me that will include a complete guide to start your personal healing journey, my ebook “HEAL YOURSELF” for FREE and so much more. . . LINK BELOW TO BOOK https://calendly.com/healingwithangelica/healingwithangelica_ Including a guide to healing ebook ”Heal Yourself” Ebook ⬇️⬇️⬇️ https://payhip.com/b/PK23F Heyyyy! Would you like to advertise your business or product on my podcast and YouTube channel to reach more potential clients/customers? ⬇️⬇️⬇️ Email: healwithangelica@yahoo.com Also remember too. . . Subscribe to podcast: (Available on all podcast streams) https://anchor.fm/healingwithangelica Subscribe to Youtube channel: https://youtube.com/channel/UCGGovfyBC92zSj1GITVnUIg Support this podcast with a small donation to help sustain future episodes! & If you have generous heart please donate what you can afford, to continue the support of this platform to get the message out to those in need of healing. ❤️‍

Interested in hearing a Somali poem? Here is a Somali poem. The poet is essentially exhorting everyone to do their best effort. Just Listen; don't worry about understanding everything. Insha'Allah (God willing), I will endeavor to locate and translate some excellent poems for you in the upcoming days. --- Support this podcast: https://podcasters.spotify.com/pod/show/learnsomalilanguage/support

In this enlightening episode, Dr. Shazwani Kamarudin sees the light in the hours of darkness. HE dives into the term referring to the ‘cold light of the night' or ‘heatless light' also known as the ‘light of the moon' in seeing the light between life and death experience for her newborn and the struggle behind her journey of premature childbirth. She reflects on the story of motherhood and hopes for a miracle through powerful prayers, especially from the moments of survival. The horrifying yet miraculous incident has taken a new meaning to her divine purpose in life. In the spirit of faith, her trust in Allah (God) has restored a deep sense of His love for finding insight, tranquility, and acceptance to shine the light in any situation.

Muslims fast for the entire month in gratitude to Allah~God for His final revelation Which is the Quran, the scripture that Muslims follow and is believed to be the last revelation. Muslims,  restrict their appetites during daylight hours, pay attention to their spirituality, work on mindfully, eating, praying, practice patience, avoid disputes and arguments, devote more time to prayers, and reciting and understanding the Quran and its message. One of the most significant objective of the fast is to realize, remember and restore the purpose of our lives that is the centrality of God or Allah in our lives. Ramadan is a period of practicing extra awareness our spirituality and discipline our ego that usually causes us trouble. And to take all this practice and training through out the year. We work with greater dedication excel in kindness, patience, and forgiveness in Ramadan and to carry it through the rest of the months.   Healthy adult Muslims fast frp, before sunrise to sunset. During this Muslims cannot drink (even water), eat, or be in any intimate situation.  Muslims maintain the standard five daily prayers and strive for additonal nightly prayers.  I hope you have enjoyed listening to all this very important, interesting and beneficial information. For more details, visit my website: LightupwithShua.com and I will share some useful links and information on this subject. ------------------------------------------------------------------------------------- Who is the founder & Owner of LightupwithShua Podcast and LUWS ACADEMY LLC ? visit: lightupwithshua.com I am a student of knowledge of multiple disciplines, a mentor, and an intercultural & Interfaith practitioner, who wants to help heal and solve problems by bringing awareness for conscious living and conscious parenting to people with flexible mindset. Currently hosting a weekly podcast on LightupwithShua podcast on conscious living and parenting. Additionally, actively conducting Self - Healing & Transformation Training Workshops in Pakistan and in the USA. For more information please inquire through email or phone. You can connect with me here: Shua@lightupwithshua.com *Remember to LIKE, SHARE, RATE and REVIEW. Thank you. Shua - شعا ع https://linktr.ee/Shuakhan Copyright © 2017-2022 LUWS ACADEMY LLC & LightupwithShua Podcast All Rights Reserved Attribution-NonCommercial-NoDerivs This work is licensed under a Creative Commons Attribution 4.0 International LicenseLightupwithShua

On this episode of the Somali Nomad, Shiro and Hamza join the podcast for the first time to discuss their Islamic insights on the Dunya (Life), materialism, social media, 2022 controversies, attachment to Allah (God), distractions of Shaitan (The Devil) and how Muslims in the 21st century should hold themselves accountable.

Have you ever wondered what's life after death. How can I get closer to my maker and creator. This episode we go over basic way to become more focused on the eternal life which is the hereafter. Lets focus get more devote to God Almighty. --- Send in a voice message: https://podcasters.spotify.com/pod/show/diyaeelddin-judeh/message Support this podcast: https://podcasters.spotify.com/pod/show/diyaeelddin-judeh/support

Four seasons: Gu' (spring) Xagaa (summer) jiilaal or diraac (diraa') (winter) dayr (fall or autumn) Spring is really a season of celebration for the nomads. However, people in the rural area don't really care about alternating weather conditions. They can have their celebration anytime they want. The way we calculate someone's age is based on how many springs they've lived. weird, right? I will talk about this in another episode insha Allah (God-willing) Keep learning, Keep having fun! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/learnsomalilanguage/support

Ramadan Mubarak! This special episode of the Changing Lenses podcast is being released just before the holy month of Ramadan, an incredibly significant time in the Islamic faith.Before I met Saleha Khan, the only thing I really knew about Ramadan was that people fasted for the whole month between sunrise and sunset. In order to truly appreciate what Ramadan means, and how it would be celebrated if Islam was the norm (vs. Christianity or secularism), I asked Saleha to share how she experiences Ramadan.Saleha was born in Pakistan, raised in Saudi Arabia, and now lives in Canada. She graciously agreed to share her childhood stories of Ramadan in Riyadh, and how that compares to Ramadan as a Muslim woman in Canada.Saleha also happens to be a specialist in equity, diversity and inclusion, having worked in this field for over 20 years, almost 14 of which was spent with various Ontario police forces.In this episode, you'll learn:The spiritual and relational meaning of RamadanWhy people fast during Ramadan, and who does (and doesn't) fastThe hardest part of fasting for Saleha (surprise, it's not feeling hungry!)If you're not Muslim, how you can create an inclusive work environment for people who honour RamadanIf you are Muslim, how you can advocate for more inclusion at work during RamadanFull episode transcript available here.Are you looking for job search and career coaching?As a racialized, recovering recruiter, I'm here to

Before moving forward, it is imperative to know the basic similarities and differences between each of the three Abrahamic religions—the world's three biggest religions. They are Islam, Christianity, and Judaism. All three religions consider themselves monotheistic faiths, as they all claim to worship one God. While Muslims and Jews are indeed strict monotheists worshipping one God as a single, indivisible entity, Christians, on the other hand, while thinking they are monotheists worshipping one God, are not, as they believe in the Trinity. Christians claim they believe in one God represented by or manifests himself in three persons. They claim they do not believe in three individual Gods; instead, they think they believe in one God who manifests himself through different identities, roles, and images: the Father in the Heavens, the Son, Jesus Christ, who came down in human form as the savior, and the Holy Spirit, the Counselor.    Christians believe that Jesus Christ is the Son of God and God Himself. They believe that Jesus Christ has a divine and created nature. They also believe that each of these personas in the Trinity equally co-exists as God and that each of these entities is eternal and all-powerful. They do not think that each is a separate entity; instead, they believe that God the Father is the God, the Son, and the Holy Spirit. This, of course, is a contradiction; common logic dictates that there cannot be three Gods at the same time as there is one God. It is either one or three, as one and three are not the same.   Prophets are to be loved and respected, but no form of worship is directed toward them, nor are they treated as demi-gods or intermediaries between humanity and God. Christians appointed Jesus Christ to divine heights he was not entitled to, which eventually became the dominant Christian belief. Jesus Christ was a mighty messenger sent from God, but he was only a mortal human. He was born to a mother; he ate and drank, slept, and used the bathroom; he suffered pain and emotions. This differentiates him from God the Almighty, as God does not need to eat, sleep, or drink. The Prophet Jesus' mission was to confirm the Torah previously sent, make certain things lawful to ease the lives of the Children of Israel, and proclaim and re-affirm the belief in One God. He was only the servant and slave of God. The Trinity—the Father, the Son, and the Holy Spirit—and the concept that Jesus died for our sins are firmly rejected in Islam.    Just like Muslims believe that Jesus Christ was only a created human Prophet sent by God, Muslims believe the Prophet Muhammad PBUH was also a mortal human prophet sent by God after Jesus Christ. Prophet Muhammad PBUH is separate and distinct from Allah (God). God is eternal and immortal; He never had a beginning and was never created. All the powers that Jesus Christ is said to have had were given to him by God. On the other hand, God's Attributes and Powers were not given to Him; they were within Him all along. God's Attributes and powers never knew a beginning, nor will they ever have an ending. He has always been, and will always be, All-Knowing, All-Mighty, All-Powerful. God hears everything from the buzz of a mosquito's wing to the eruption of volcanoes. All His Attributes are infinite.    The three religions worship the same God. The God in the Heavens that Christians worship and refer to as the Father is the same God worshipped by Muslims and Jews. Muslims use Allah to refer to God: Allah translates to God. Allah is not a foreign God, nor does He bear a foreign name. Allah, instead, is the semantic term for God. Regardless of this, some people harbor the mistaken belief that Muslims worship a different God than Christians and Jews and that Allah is the God of the Arabs or the Muslims. This is far from the truth. The word Allah is an Arabic name connoting the Almighty God. Arabic-speaki

In this episode we look at some of the commands of Allah (God) and advice of the Prophet Muhammad (peace be upon him) with regards to the excellent way that Muslim women must be treated

The Ansari Podcast, Mahmoud Elansary and Artist Malik Naim discuss the dangers of a Muslim becoming Arrogant in their Islam. How every Muslim has a personal journey with Allah/God and how every Muslim and all humans commits sins. They talk about the dangers of Muslims judging each other. And why Muslim parents and immigrant parents never have the sex talk with their Muslim kids/children. They talk about Muslims conflicting between their non Muslim friends but also wanting to get closer to Islam and Allah/God. They talk about weed, girls, drugs and alcohol and how we've struggled with it in the past and what its effect is.

Dear listener, this episode our guest is  Saffiyah of Slaya's diary. Together we delve into her poetic journey, we speak about grief and experiencing loss at an early age, of hope, and of how much writing can be a pouring out that can make space for clarity to emerge. You can connect with Saffiyah at https://www.instagram.com/slayasdiary/ The audio transcript of today's episode can be accessed on https://finewordsweave.wordpress.com/?p=2254&preview=true To support Fine Words Weave Podcast you can sign up to patreon here https://www.patreon.com/finewordsweave?fan_landing=true This podcast was edited and produced by Azeezat Adeola ABA. The music used in this episode was produced by SSS

Subscribe to the channel : @muhammadanway Android App - https://play.google.com/store/apps/details?id=com.nurmuhammad.muhammadanway IPhone App - https://itunes.apple.com/us/app/muhammadan-way/id1244297852?mt=8 Facebook - www.facebook.com/shaykhnurjanmirahmadi Donate - www.nurmuhammad.com/donate Website - nurmuhammad.com TV Show - www.huberasul.net The Noble Naqshbandi Order proudly presents the ancient Islamic teaching and realities of the Prophetic Kingdom. Known as the Muhammadan Reality Mawlana Shaykh Hisham Al Qabbani Representing the Sultan al Awliya of The Naqshbandiyya Order Mawlana Shaykh Muhammad Nazim al Haqqani Shaykh Sayed Nurjan MirAhmadi student of the way The Seekers of The Heart, The Lovers of the Prophetic Reality As ancient as time itself, seek to be a servant of the light and lovers. Naqshbandi, Qadiri, Chistiyya, Shadiliya, Rifai, Inyat Khan, Alawi and many more All are the Muhammadan Representatives to Creation nurmuhammad.com is pleased to present the Muhammadan TV. Network Donations https://www.nurmuhammad.com/donate to support These works nurmuhammad.com/ Shaykh sayed nurjan mirahmadi

Anyone who believes in Allah (God) and The Hereafter wants to go to Jannah (paradise). But what are we doing to make sure we will get there? In this episode we look at the guidance of Allah and the advice of the Prophet Muhammad (peace be upon him) to increase our motivation and efforts, so we can do the best we can to achieve our ultimate goal.

Allah (God) promises us in the Qur'an that all of us will be tested in a variety of ways. So none of us will live a life free of difficulty. But does that mean that there is nothing we can do when faced with hardships? In this episode we look at how our certainty in Allah's love for us, His constant care for us, will allow us to face life's tests with the firmness of faith that will keep us strong.

In this episode we reflect on the guidance of Allah (God) and the words of the Prophet Muhammad (peace be upon him), which show that with everything a Muslim is asked to do, there is always ease in it for them. We see that Allah truly does not ask us to do anything beyond our capacity and that out of His love for us, He has made Islam a religion of benefit and ease.

Would you like Allah (God) to be generous to you? We all want Allah's blessings, but how generous are we to others? In this episode we look at the unimaginable benefits we gain from spending for the sake of Allah.

How can you use the month of Ramadān to be a better you? In this episode we discuss how Allah (God) has blessed the month of Ramadān, making it easier for us to improve ourselves. We see that by deeply reflecting on ourselves, we can use this month to form new good habits that can stay with us even after Ramadān has come to an end.

This week's Nation Of Islam Sunday Lecture is entitled "Allah (God) Answers Prayers: Its Value, Purpose & Power" delivered by Student Minister Ishmael Muhammad (National Assistant to The Honorable Minister Louis Farrakhan). Opening inspiring words by Bro. Daniel Muhammad, Student Minister Abdul Muhammad, and Bro. Jair Muhammad. please visit NOI.org & Store.FinalCall.com *To make a donation please visit SupportFarrakhan.com

With only a few days left until Ramadan starts, do you have a plan in place? Have you decided what goals you want to accomplish? In this episode we look at how making realistic and achievable goals, can be the best way to be productive. We reflect on the power of dua (prayer) that we all have at our fingertips. And how putting trust in Allah (God) to answer your duas, you can make the most of your Ramadan.

Why do you cry? For most of us it's usually something important that will make us emotional. In this episode we look at the reasons why the best of all examples , the Prophet Muhammad (peace be upon him) , used to cry. We see that when we improve our relationship with Allah (God), then our hearts will soften. That those whose hearts are soft will cry out of their love of, and hope in Allah. And that it is this characteristic that can keep us in the path leading to Paradise.

We all know that life is never always going to be a bed of roses. In this episode we look at the constant struggle that every believer goes through to live a life that's pleasing to Allah (God). We look at ways to help ourselves and others, when the difficulties and doubts get too much and the struggle to remain in the straight path feels impossible.

This Sundays lecture is entitled "Allah (God) Will Send Saviours" delivered by The Spanish Speaking Representative Of The Honorable Minister Louis Farrakhan, Student Minister Abel Muhammad. Student Minister Bro. Jeffrey Muhammad & Bro. Tariq Muhammad (student in the National ministry class) open with inspiring words. Lectured delivered from Chicago, IL on March 7th, 2021. Please visit NOI.org to learn more info.

Do you check your intention before you do something? In this episode we discuss how, by attaching good intentions to everything we do, we can boost the reward that we receive from Allah (God)

We all want to be successful, but so many of us feel uncertain whether we will ever reach those goals that we've set for ourselves. In this episode we look at how, by knowing Allah (God) and understanding who He is and what He is capable of, we will be motivated to aim high and not give in to self doubt.

Many times people will judge us not just by what we say, but how we say it. In this episode we look at some of the beautiful characteristics of the Prophet Muhammad (pbuh). We see that gentleness and kindness are crucial to the character of every Muslim and that if we want Allah (God) to be kind to us, we need to treat all His creation with mercy and kindness too.

Even on the darkest days, there is always something that you can find to thank Allah for. Whether it's the people in your life or the beauty of the natural world around you. In this episode we look at how the Prophet (peace be upon him) showed his gratitude to Allah (God), and how he taught us that being appreciative of our blessings is the most integral part of a Muslim's character.

We live in materialistic world which has shaped the way people view success and failure. But is that how Allah (God) defines these concepts? In this episode we look the guidance Allah gives us in the Qur'an, which is we can follow, will allow us to be truly successful in this life and the next

With the New Year just round the corner you might be reflecting on the previous year and the experiences that shaped you. Maybe you want to plan so that your next year is better than the one you've just lived through. In this episode we look at how to use the advice Allah (God) gives us in the opening chapter of the Qur'an, to structure and plan our days to be productive, so we can make the most of each day in the year ahead.

Imagine if everything you ever said was recorded and then played back to you. We often say things without thinking which can get us into trouble! In this episode we look at the guidance of Allah (God) and the advice of the Prophet Muhammad (peace be upon him), reminding us to avoid useless and harmful talk. We see that Allah has allowed us the gift of speech, but that with every blessing comes responsibility. We explore how Allah knows and loves us, and wants only the best for us. So we see that, by aiming to please Allah in all aspects of our lives, we will avoid words that could hurt others, and ultimately ourselves.

Do you want a life full of blessings? We all want a life of ease and contentment, but sometimes it can feel like all we have in our lives is difficultly and hardship. In this episode we look at the true meaning of blessings. We learn that true contentment is not a life full of material possessions, but a life of closeness to our Creator, Allah (God). We discuss how difficultly doesn't mean that Allah has no love for us, but understanding that Allah gives us tests and trials for us to connect and bond deeply with Him, will teach us to trust and love Him. And this is the meaning of true contentment.

Are you perfect? Do you find being Muslim easy? In this episode we look at how Satan tries to convince us that to be Muslim you need to be perfect, and that this is a lie. We are all a combination of successes and failures and Allah (God) didn't create us to be perfect. Struggle is part of living and we see that Allah is always there, ready to help and forgive us and that He never places on us a burden greater than we can bear.

Have you ever felt, that your mistakes weigh heavily on your conscience? It's easy to get stuck in a rut, feeling as if there's no way that Allah (God) will love you. In this episode we look at the beautiful words of the Prophet Muhammad (peace be upon him). We learn that if we think well of Allah, if we turn back to Him when we mess up, then there's nothing that can prevent us from His love and His forgiveness.

This is part of our Jumuah series --- Support this podcast: https://anchor.fm/shadeed-muhammad/support