Podcasts about Ijtihad

Tafsir: Understanding the Glorious Qur'an and Its Importance Assalamu Alaikum wa Rahmatullahi wa Barakatuh, I am Zayd Haji, a postgraduate student in Islamic Science at Zad Academy. My journey in Islamic studies is driven by a deep desire to enhance my understanding of our Deen. Today, I'm excited to share insights from our first lecture on Tafsir, the science of interpreting the Qur'an, at Zad Academy. The Significance of Tafsir Tafsir is the essential study of explaining the Qur'an's meanings, helping Muslims understand and practice Islam correctly. As the Word of Allah (SWT), the Qur'an is our ultimate guide. Surely this Quran guides to what is most upright, and gives good news to the believers—who do good—that they will have a mighty reward. (Qur'an 17:9). The Qur'an was revealed in Arabic to the Prophet Muhammad (ﷺ) through Angel Jibril (AS). The Prophet (ﷺ) explained its verses to his companions—this is Tafsir, essential for understanding Allah's guidance. The Role of Language in Tafsir Understanding Tafsir requires knowledge of the Arabic language, as the Qur'an was revealed in Arabic. The linguistic structure, grammar, and historical context are crucial for accurate interpretation. The term “Tafsir” comes from the root “Fassara,” meaning to explain, while "Ta'wil" often refers to deeper, hidden meanings. Both concepts are key to understanding the Qur'an's guidance. Sources of Tafsir Tafsir is not based on individual opinion but is derived from established sources. The primary sources include: The Qur'an itself: One part of the Qur'an can explain another. For example, the meaning of "Muttaqin" (those conscious of Allah) in Surah Al-Baqarah (Qur'an 2:2) This is the Book! There is no doubt about it—a guide for those mindful ˹of Allah˺ — further clarified by other verses in the Qur'an that describe the characteristics of the righteous. The Hadith: The sayings and actions of the Prophet Muhammad (ﷺ) are the second most important source. The Prophet (ﷺ) was sent to explain the Qur'an, as stated in the Qur'an, ˹We sent them˺ with clear proofs and divine Books. And We have sent down to you ˹O Prophet˺ the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect. (Qur'an 16:44). For example, when explaining the verse Recite what has been revealed to you of the Book and establish prayer. Indeed, ˹genuine˺ prayer should deter ˹one˺ from indecency and wickedness. The remembrance of Allah is ˹an˺ even greater ˹deterrent˺. And Allah ˹fully˺ knows what you ˹all˺ do. (Qur'an 29:45), the Prophet (ﷺ) demonstrated how to perform Salah through his actions. The sayings of the Companions: The companions of the Prophet (ﷺ) often asked him for explanations, and their understanding of the Qur'an is a critical resource. Ibn Abbas (RA) is especially renowned for his deep understanding of Tafsir, having been taught directly by the Prophet (ﷺ), who made dua for him, saying, Narrated Ibn `Abbas: Once the Prophet (ﷺ) embraced me (pressed me to his chest) and said, "O Allah, teach him wisdom (i.e. the understanding of the knowledge of Qur'an). (Sahih al-Bukhari 3756). The Arabic language and grammar: Understanding the linguistic nuances and the context in which the words were used by the Arabs at the time of revelation is crucial. For instance, the term "Fajr" in Surah Al-Fajr By the dawn (Qur'an 89:1) is understood within the context of dawn and early morning light. Scholarly Consensus and Ijtihad: Tafsir also involves the scholarly consensus (Ijma') and individual reasoning (Ijtihad) within the framework of established Islamic principles. Conclusion The study of Tafsir allows Muslims to connect deeply with the Qur'an. By understanding its context and the teachings of the Prophet (ﷺ), we gain clarity on living according to Allah's guidance. May Allah (SWT) grant us the wisdom to apply the Qur'an's teachings in our daily lives. Ameen. Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh.

Ustadz Dr. Erwandi Tarmizi, M.A. - Bedah Buku Metode Ijtihad Muamalat Kontemporer

Season 21: ISLAMIC SELF DEVELOPMENT (Spesial Ramadhan) Spirituality X Productivity: Rangkaian podcast yang mengulik pengembangan diri dari perspektif islam. Di setiap episode, kamu akan mendapatkan satu konsep islam yang aku review dalam bingkai pengembangan diri. Selalu ada tips praktis yang bisa kamu terapkan juga! Silahkan mulai dengarkan dari Episode 591 untuk ikuti SEASON 21 ini secara berurutan ya.

Was Oct. 7 a false flag?  What Middle Eastern countries have declared on Israel?  Why are Christians so reluctant to censure Israel's excessive response?  Where will this Christian reluctance lead?  Please join Steven and Bonnie for a look into the storm that will produce the Spirit-filled Soldiers of the Lion that will harvest the earth.   Jewish group shuts Grand Central Station calling for Gaza ceasefire: https://www.timesofisrael.com/200-held-as-jewish-group-shuts-nycs-grand-central-calling-for-gaza-ceasefire/ Scofield Bible turns Christians into Zionists: https://www.wrmea.org/2015-october/the-scofield-bible-the-book-that-made-zionists-of-americas-evangelical-christians.html Talmudic messiah after Netanyahu?: https://www.israeltoday.co.il/read/lubavitcher-rebbe-after-bibi-comes-the-messiah/?mc_cid=66448f8892&mc_eid=afbc1d791a Israeli journalist recommends more regard for Israel-loving US evangelicals: https://www.israeltoday.co.il/read/journalist-calls-on-israel-to-strength-ties-with-christians/?mc_cid=152203049e&mc_eid=afbc1d791a Kids whose parents were just allegedly killed appear disingenuous: https://t.me/GeneralMCNews/6280 Oct. 19 – DHS announces visa-free travel from Israel to US: https://www.dhs.gov/news/2023/10/19/dhs-announces-start-applications-visa-free-travel-us-eligible-israeli-citizens-and Massive pro-Palestinian march in France just needs a spark to erupt into war on every local population in countries that have accepted mass Arab influx: https://t.me/GeneralMCNews/6262 Excellent.  Language, hmmm.  Former-IDF says Oct. 7 was “inside job”: https://tiblur.com/post/526517788847623121001298 Allegations that IDF ordered to stand down while Hamas unleashed terror: https://www.naturalnews.com/2023-10-31-jeffrey-prather-michael-flynn-israel-stood-down.html Pollard says helicopter pilots told to stand down: https://rumble.com/v3svwei-jonathan-pollard-helicopter-pilots-were-given-stand-down-order.html Israeli UN ambassador pledges to wear Nazi-era yellow star until Security Council condemns Hamas: https://humanevents.com/2023/10/31/israeli-un-ambassador-pledges-to-wear-nazi-era-yellow-star-until-security-council-condemns-hamas Did the political Zionists offer burnt offerings to Satan?: https://www.henrymakow.com/091202.html Gazans to be exiled to Sinai Peninsula?: https://new.thecradle.co/articles/leaked-israeli-plan-to-ethnically-cleanse-gaza Israel omitted from online Chinese maps – protest or predictive programming?: https://new.thecradle.co/articles/leaked-israeli-plan-to-ethnically-cleanse-gaza State-mandated, high density, 15-minute cities coming to USA: https://rumble.com/v3t8ajx-state-mandated-housing-coming-to-state-mandated-housing-coming-to-your-town.html "The jihad and Fatwa Committee of the International Union of Muslim Scholar" announced a Fatwa against Israel.: https://www.youtube.com/watch?v=VouxRORZtrY&t=10s Translation: Below is an auto-translation of the text below the video: "The Ijtihad and Fatwa Committee of the International Union of Muslim Scholars is in a permanent and ongoing meeting to follow up on this brutal aggression by the criminal Zionists against the people of Gaza. This is to proclaim the truth and explain the duty of the Ummah towards what is happening to our people in Gaza, and based on that legal duty of scholars towards the Ummah's first issue, the issue of Palestine, it issued a fatwa as follows: 1. It is legally required for the ruling regimes and official armies to intervene urgently to save Gaza from genocide and comprehensive destruction, in full commitment to the duty of supporting Palestine religiously, politically, legally and morally, in accordance with international covenants and the strategic interests of the region and the Ummah, and in accordance with their legitimate mandate over the peoples. 2. The duty of military intervention and supply of military equipment and expertise is legally binding,

Among the most misunderstood and abused terms and concepts of Islam, both by non-Muslims and Muslims alike is the Sharia Law. Sharia is often portrayed in the media as evil and barbaric, an evil that extremists and terrorists follow, preach, and try to spread in the West. The media often do this for political reasons. The term "Sharia" linguistically originates from an Arabic word meaning "a path that leads to a watering place." Figuratively, the word refers to a clear, straight path. In Islam, Sharia Law means Divine legislation, the infallible law of God, as opposed to human legislation. Sharia is a set of Divine laws and ethics that Muslims live by to draw closer to God and to live in justice and kindness in honor of His Creation.  "And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but He intended to test you in what He has given you; so race to all that is good. To Allah is your return all together, and He will then inform you concerning that over which you used to differ" (Quran 5:48)No society can function without rules and regulations; without legal boundaries, society will dissolve into anarchy and chaos. Most religions feature sacred Divine laws and ethics equivalent to Islam's Sharia - for instance, Judaism's Halakah Law and the Catholic's Canon Law. Shariah provides the legal framework for the healthy foundation and functioning of society. The religion of Islam incorporates a set of rules and regulations that protects and preserves the rights and freedoms of individuals and society. It is a doctrine concerned with justice, equality, and respect for all. The Sharia Law is derived from the Holy Quran, its primary source, and the Sunnah (teachings of Prophet Muhammad PBUH), a secondary source. Laws of Sharia also come from Islamic Scholars, who, in their conveyance of the law, draw upon an interpretative process that includes Qiyas (reasoning by analogy, derived from the primary sources), Ijma (the consensus of the opinions held by the Prophet's companions and agreements reached by Islamic scholars), and Ijtihad, the effort to arrive at one's own judgment or reasoning to seek the answers that go unaddressed by the Holy Qur'an and Sunnah. Of these five sources, the first two are Divine, while the other three (Qiyas, Ijma, and Ijtihad) are humanistic efforts based on independent juristic reasoning. Sharia Law is applied to protect and preserve five basic rights: the right to practice religion, the protection of Muslim and non-Muslim life, the safeguarding of the mind/intellect/reason, the preservation of honor, dignity, and family, and the sanctity of wealth and property. The Sharia aims to secure humanity's welfare and establish a righteous society. Shariah is more than just Islamic Law; it is not limited to legal issues. Sharia deals with ethical, moral, political, and social codes of conduct for Muslims at the individual and communal levels. Sharia deals with every aspect of life, such as economics, politics, crime, diet, spirituality, hygiene, sexual intercourse, and more. These laws tell Muslims precisely what God expects from them and how they can please Him.  Man was created solely to worship and serve God, and without the guidance of God showing the right path, no one can achieve this purpose. These laws tell Muslims precisely what is permissible to do, eat, and drink and how to dress, sleep, and even relieve themselves. These laws also outline what Muslims are not permitted to do.

Entenda as exigências de Derivar Leis do Alcorão e da Sunnah. E saiba que não é qualquer um que pode fazer. Este é um dos erros fundamentais do Wahabismo e Salafismo. Eles exercem Ijtihad sem serem Mujtahid. Sem ter a capacidade e autorização de derivar leis do Alcorão, sem poderem dizer o que é Haram. --- Send in a voice message: https://podcasters.spotify.com/pod/show/naqshbandi-brasil/message

IMANUNA EPISOD 49 - Keramat Wali, Ijtihad dan Mujtahid - 15/12/2022 by IKIM

Spiritual Lecture, The Concept Of Ijtihad In Islam

Spiritual Lecture, The Importance Of Ijtihad

Spiritual Lecture, Ijtihad In Islam

Oleh Ustadz Dr. Ahmad Musyafik, M.Ag. Bab Cara Khusuk shalat

APA ITU IJTIHAD - KYAI SHOHIB ISMAIL, SAg, MA, Tanya Jawab Islam, Cafe Rumi Jakarta #kyaishohibismail #tanyajawabIslam #caferumijakarta #apaituijtihad Kanal Resmi Cafe Rumi Jakarta: INSTAGRAM | caferumijakarta https://www.instagram.com/caferumijakarta FACEBOOK PAGE | Cafe Rumi Jakarta https://www.facebook.com/Cafe-Rumi-Jakarta-371556079422 TWITTER | caferumijakarta https://twitter.com/caferumijakarta WEBSITE | https://www.caferumijakarta.com Hubungi kami: Cafe Rumi Jakarta Email: info@caferumijakarta.com Telp.: 0812-1918-2375 (Muchsin) Kedai Rumi Wisma Iskandarsyah, Jalan Iskandarsyah Raya Kav. 12-14, Blok B No. 4, RT.5/RW.4, Melawai, Kebayoran Baru, Jakarta Selatan Telp.: 08121-9999-786 https://www.instagram.com/kedairumi.id https://maps.app.goo.gl/Y6trBE2d1ghrZaiP6

Biasa kita dengar tunggang agama. Bagaimana dengan tunggang ijtihad? Apa maknanya tu? Ayuh dengarkan, 5 Minit Je.

Hukum Islam tidak akan bisa lepas dari keterkaitannya terhadap waktu dan tempat, sehingga hukum yang difatwakan oleh para ulama pun menjadi berbeda-beda. Untuk mencari ketetapan itu diperlukan adanya ijtihad dari para ulama yang mempunyai kapabilitas, namun setelah adanya pendapat perlunya pintu ijtihad dibuka kembali timbul berbagai persoalan lain. Bagaimanakah pentingnya ijtihad ini? Persoalan apa yang muncul akibat terbukanya pintu ijtihad? ____________________________ Podcast episode ini merupakan hasil rekaman pada Februari 2017, berasal dari kajian yang diselenggarakan setiap Ahad awal bulan di kediaman M. Quraish Shihab, sehingga harap difahami jika terdapat konteks kajian yang berbeda dengan waktu sekarang. ____________________________ Follow: https://instagram.com/quraish.shihab https://twitter.com/quraishihab Subscribe YouTube Quraish Shihab Channel: http://www.youtube.com/c/QuraishShihabMuhammad Dapatkan buku karya M. Quraish Shihab: https://store.lenterahati.com/id/281-mqs-corner

Kuliah Kitab Bahrul Mazi Jilid 16 yang berlangsung di Masjid Sultanah Bahiyah, Alor Setar, Kedah pada 5hb Mac 2013. HADIS 1 ~ Pasukan berkuda utusan Nabi ~ Suku kaum yang pandai buat senjata (Bani Hanifah) ~ Kisah Sumamah - Ketua kaum yang ditambat di tiang masjid ~ Jawapan sombong terhadap soalan Nabi ~ "Muhammad kalau hang nak duit, hang habaq, aku bagi hang mau banyak mana.." ~ Isu Pencerobohan Sulu yang menolak tawaran perdamaian ~ Kadang-kadang dengan orang yang sombong dan bongkak, jangan layan sangat ~ "Selama ni tidak ada muka yang paling aku benci melainkan muka hang.." ~ Orang kafir zaman jahiliah pun buat umrah, tapi berbeza dengan cara Islam ~ Cara pakaian dan tingkah laku berbeza dengan zaman sebelum Islam ~ "Hang dah murtadkah?" ~ Nabi Seorang Transformer - dakwahnya hebat sekali - dakwah lisanul hal ~ Kekuatan dakwah Islam sebenarnya ialah dengan akhlak, bukan dengan kuat menjerit dan maki orang HADIS 2 ~ Kisah Bekas Tunang Saidatina Aishah isteri Nabi ~ Putuskan pertunangan sebab tak boleh terima besan dari kalangan orang Islam ~ Hadis dari Jubair Bin Mut'im ~ Kata-kata Nabi dihadapan tawanan perang Badar ~ 300 orang tentera lawan 1000 orang musuh ~ Siapa dia Mut'aim bin Adi yang Nabi hargai sangat? ~ Jasa besar yang Nabi tak boleh lupa ~ Manusia yang ingat jasa dan kebaikan orang ~ Ustaz yang menjadi asbab terbuka hati dan terima hidayah ~ Maki guru sendiri - tak reti hormat orang yang pernah berjasa ~ Musyrikin yang hati baik - teruknya rasa kena boikot ~ Konflik "Pencerobohan Sulu" - dan pertimbangan Malaysia ~ Tawaran perdamaian sehingga menyebabkan rakyat sendiri marah ~ Tahun paling menyedihkan dalam hidup Nabi ~ Penjamin kepada Nabi Muhammad ~ Hebatnya Nabi kita --- BAHRUL MAZI JILID 16 MUKA SURAT 10 --- ~ Tidak ada wahyu baru yang akan turun selepas kewafatan Nabi ~ Yang tinggal selepas kewafatan Nabi ialah Al-Mubasyirat (berita gembira) ~ Mimpi orang yang beriman menjelang akhir zaman hampir kepada kebenaran ~ Kisah bila turunnya ayat Islam telah lengkap dan sempurna sebagai agama dan cara hidup ~ Sahabat-sahabat bergembira, tapi Saidina Abu Bakar menangis ~ Jawapan dari persoalan yang timbul dijawab dengan Quran - tak perlu kita bergaduh dan berbeza pendapat ~ Tak mau mengaji sebab perbezaan pendapat antara Ustaz-ustaz ~ Macam mana yang dimaksudkan sujud syukur dan sujud tilawah ~ Pendapat dalam mazhab Imam As-Syafie tentang sujud syukur ~ "Sapa yang tak buat lagu ni, wahabi.." ~ Hujah sehingga mencekik tengkok tak boleh bernyawa ~ Jangan extreme dalam apa hal pun, berlapang dadalah ~ Ijtihad yang tepat dua pahala, tak tepat satu pahala ~ Kisah Abu Lubabah di tambat di tiang Masjid ~ Masalah yang timbul semasa perang Khandaq ~ Sejarah disebalik "Masjid Tujuh" di Madinah (Pos Tentera) ~ Idea korek parit dari Salman Al-Farisi ~ Tahaluf Siyasi antara Nabi dan Yahudi ~ Balasan untuk musuh dalam selimut ~ Asbab turun Ayat 27 Surah Al-Anfal ~ Ketaq lutut dengan teguran dari Ayat Quran ~ Asbab turun Ayat 6 Surah At-taubah di tengah malam ~ Orang yang mencampur adukkan amal soleh dan amal jahat ~ Hadis tentang fitnah tuduhan "Skandal Isteri Nabi" ~ Bini sendiri tak boleh jaga, dok pi merendek dengan orang lain ~ Fitnah besar terhadap isteri Nabi ~ Asbab turun Ayat 11 Surah An-Nur ~ Pencetus Dosa Fitnah Besar ~ Hikmah disebalik setiap kejadian ~ Bila tersebar sesuatu cerita pelik, jangan jadi penyambung menyebarkan berita itu ~ Pengikut Nabi palsu di Pulau Pinang ~ Terima wahyu dalam bahasa Melayu ~ Nabi Isa akan turun di akhir zaman bukan sebagai Nabi ~ Tujuan kedatangan Nabi Isa di akhir zaman ~ Maksud "khalifah" ~ Al-Mubashirat kekal sehingga kiamat ~ Korban pencerobohan Sulu ~ Kisah sahabat bernama Itban Bin Malik yang tua dan rabun ~ Nabi dijemput pun, minta izin dulu sebelum masuk rumah

Irshad Manji is the founder of Moral Courage College, which teaches people how to engage on polarizing issues without shaming or “cancelling” each other. A professor of leadership at New York University for many years, Irshad now lectures with Oxford University's Initiative for Global Ethics and Human Rights. Her books are bestsellers in some countries and are banned in others. No wonder Oprah has given Irshad the Chutzpah Award for boldness. Irshad's latest book, Don't Label Me, reimagines diversity to include diversity of viewpoint. Chris Rock labels it “genius.” Not everyone agrees.

Pada Kajian pertemuan ke 3 ini (Ahad 5/9) Ustadz Cholid Mahmud menjelaskan gambaran umum tentang Kaidah-Kaidah Fiqh baik Kaidah Kubra maupun Kaidah Juz-iyyah. Selain itu ustadz Cholid juga menjelaskan tentang Ikhtilaf dan Ijtihad. ____ Untuk mendapatkan file materi kajian silahkan dapatkan di channel telegram Islamic Center Al-Muhtadin >> https://t.me/Icalmuhtadin

CIMS Discussion: Understanding the stand of Imam Ali and those who opposed him at the battle of Siffin. Shia Sunni scholars discuss various points of view. The discussion prompted further questions around the topic of Khaṭaʾ Ijtihadī (mistakes in interpretation); a notion which would see the wrongs of the companions reduced to a mere error in their judgement, whilst them still being considered worthy of reward due to their effort in the issue. This naturally led to the discussion as to whether Muawiya could be considered a rebel (bāghi), something considered a grave sin by some Muslim jurists, to which the Sunni ulema in the discussion agreed that he, and for that matter, anyone who revolted against Ali, would fall into the category of a rebel. The reverence of Muawiya amongst Sunnis was also discussed, to which some Sunni scholars present made the claim that this is a modern influence of Nasibis on the Sunni community. Syed Fadlallah wrapped up the discussion quoting Quranic verses 2:134 and 12:111, which highlight the importance of taking lessons from such events in history as opposed to it merely being a point of difference. (Part 3 of 3 videos) Chapter: 00:00 Introduction 00:12 Question, Ahmad Kaouri 01:26 Answer, Syed Naveed Shah 06:22 Answer, Shaykh Umar Ramadhan 10:43 Comment, Syed Naveed Shah 11:57 Question & Comments, Sayyid Hamid Al-Hussainy 19:56 Comments, Dr Ali Reza Bhojani 21:37 Answer, Mufti Farukh Sab (Urdu) 24:55 Translation of Mufti Farukh by Dr Ali Reza Bhojani (English) 27:07 Comments, Syed Naveed Shah 29:07 Comments, Shaykh Umar Ramadhan 31:44 Comments, Shaykh Zahiruddin Tahir 33:36 Comments, Dr Sayyid Jaafar Fadlallah 37:18 Question, Shaykh Arif Abdulhussein 39:42 Answer, Shaykh Umar Ramadhan 42:51 Answer, Shaykh Ayman Yacoub 47:15 Comments, Dr Sayyid Jaafar Fadlallah 54:26 Comments, Shaykh Arif Abdulhussein 55:36 Conclusion Dr Ali Reza Bhojani 58:32 Shaykh Arif Abdulhussein gives tribute to Prof. Dr Ataullah Siddiqui

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Kajian ini juga bisa disimak lewat aplikasi android "MP3 Gus Baha Lengkap". Silahkan download aplikasinya di: https://bit.ly/playstoremp3gusbaha

Jihad Pagi : #ngaji ahad pagi.# Masjid al Ijtihad, Ahad pagi bakda subuh. 7 Maret 2021.

*Episode 332* : Rotana is a Saudi Arabian performance artist, singer and songwriter. Born and raised in Saudi Arabia, she moved to Los Angeles five years ago to pursue music after quitting her job at Saudi Aramco, the largest oil company in the world. She is currently working on her one woman show/musical, Alien of Extraordinary Ability (named after her immigration status), and her debut album which just released her latest singles Sin Again and Stuck in America. Rotana describes herself as an initiator, an erotic being, and a liberator. As an artist that reckons daily with the experience of “other”, she is determined to give movement, sound, beauty and witness to that experience. After premiering her one woman show at FORM, a world renowned festival featuring artists and poets like Aja Monet and Florence and The Machine, she received the attention of publications like GQ noting that Rotana “delivered one of the most spine-tingling performances of the entire FORM festival.” She has also collaborated with brands including Fendi, Miu Miu, Lucky Brand, and more. Rotana has been named one of BBC’s 100 most powerful women and covered by GQ , LA Weekly , Huffington Post , Vice Arabia, Vogue Arabia, NPR, and AJ+. Her performances have spanned cities globally including Paris, Abu Dhabi, Los Angeles, New York, and at the Sundance Music Festival. Straddling a profound love for her home and the determination to be free, Rotana’s music speaks to the journey of self realization in the face of Saudi tradition, God, sexuality, family and the immigrant experience. *COACHING* : Discover more at https://maddymoon.com/coaching *SISU SOCIETY* : Join here: https://maddymoon.com/sisu-society *FEMININE SPIRIT SCHOOL* : Join here: https://maddymoon.com/feminine-spirit *Show Notes* : * Try Care/Of! For 50% off your first Care/of order, go to TakeCareOf.com ( http://TakeCareOf.com ) and enter code moon50 * Book: Divine Names: The 99 Healing Names of the One Love - https://amzn.to/3rYLkmm * Much of the mysticism around Islam is centered around Sufism, and numerology plays a big part in the background of the practice. * Rotana has been drawn to a sensual aspect of prayer and chanting, which has been a challenge when contrasted with her more orthodox upbringing. * Madelyn discusses her interface with this same concept via the Book of Solomon in the Bible. * Ijtihad: to be a warrior within yourself - "doing the sometimes impossible work of sitting with your intuition and owning what that means for you." * Rotana believes part of her mission on Earth is to bring back holiness to our first and second chakras. * Rotana grew up in a gated community in Saudi Arabia nicknamed "Little America," a town built for employees of oil company Saudi Aramco. * Just outside of the community, society was much more restricted and conservative. * Rotana was initially more drawn to the traditional community, but as time went on she felt the pull of inner sensuality, creating a dissonance between the two domains of her life. * After college, Rotana returned to Saudi Arabia to work at Saudi Aramco - the dissonance was taking its toll, causing panic attacks and anxiety. * She traveled to India to take part in what was effectively a rehab experience. * Rotana realized she needed to rebuild herself, undo everything, and came to America as a musician and creator. * In 2019 she performed at FORM festival. and read scripture from the Quran. * Her performance was captured on video, and it went viral. * Her juxtaposition of the Quran with herself as a woman, with sexuality, with religious freedom, was intensely controversial and offended many back at her home, resulting in her effectively losing her family. * Book: Pleasure Activism by Adrienne Maree Brown - https://amzn.to/2LTH0W3 * Pleasure needs to be reframed as, instead of being selfish and frivolous, to something that is necessary for our vitality, well-being, and sustainability as a species. * Madelyn asks Rotana who God is to her, and because of her background and what she's gone through, it triggers a deep emotional response in Rotana. Her answer is amazing and a bullet in show notes wouldn't do it justice. Be sure to listen to the episode to hear it in her own words! *Connect with Rotana* : * *Instagram:* https://www.instagram.com/iamrotana/ * *Music Video - Sin Again :* https://www.youtube.com/watch?v=GOVgUgm0CLo * *Music Video - Stuck in America:* https://www.youtube.com/watch?v=vmEyyNQ-4VY Advertising Inquiries: https://redcircle.com/brands Privacy & Opt-Out: https://redcircle.com/privacy

Here we discuss with Sadiq Ameen the confusions prevalent regarding Ijtihad and Taqleed. Available on Google Podcasts and Apple Podcasts. Just search for IslamPod on your podcast player. For Comments and Feedback: Facebook: https://www.facebook.com/Nussrah-Magazine-102962918171768/ Twitter: https://twitter.com/NUSSRAH_PAK1

Ijtihad / this time of retreat

Ijtihad / this time of retreat The post Juma Khutba with Shaykha Fariha – June 26, 2020 appeared first on The Sufi Lodge.

Setelah Ijtihad Memilih Air

Pada Juli 1983, Syaikh Yusuf al-Qaradhawi menyampaikan pandangannya tentang Ijtihd pada al-Multaqo al-Fikr al-Islami di Aljazair. Naskah presentasinya dibukukan dengan judul "Al-Ijtihad fi asy-Syariah al-Islamiyyah". Yang menarik dari karya ini, beliau membahas hubungan jihad dan ijtihad, seakan beliau ingin berkata bahwa keduanya tak bisa dipisahkan. Sayangnya sebagian orang mencoba untuk memisahkan 2 hal tersebut. Hal itu yang akhirnya menjadikan umat Islam berpecah dan timpang dalam bersikap. Harmonisasi antar keduanya merupakan kewajiban seorang muslim terutama bagi kalangan aktivis dan cendekiawan. Guna mengokohkan semangat dan kesatuan umat.

STEPS | Misconceptions on Taqlid - A summary In this video, we present an overview of what we have been discussing in the last 5-part series on Ijtihad and Taqlid. We learnt the essence of taqlid and how it is innate to our being. With the help of the Holy Qur’an and ahadith we established the relevance of taqlid and how it was a practice put in place by the representatives of God himself. We discussed the role of common sense and we also explored the consultative method of ijtihad. If you would like to watch the full STEPS Series please click here: https://www.youtube.com/playlist?list=PLAyKxtbBJ-9__6SGA5XQHfeHjWbKbtoUd Also, each video is also available to listen to via any podcast channel. Just search for STEPS.

STEPS | The Consultative Ijtihad System | Series 3, Episode 5 Do the Mujtahids function in a bubble, isolated from each other, or are they engaged in a “collective, consultative system” in which they work with one another AND with experts in other fields when they issue verdicts? Do they take into account the modern-day breakthroughs in science or are they looking at issues with 6th-century lenses on? Watch Series 1, 2 and 3 of STEPS here: https://www.world-federation.org/steps

Living in an increasingly complex world, we look to the senior scholars to provide guidance on contemporary issues in the fields of bioethics, business and finance, social interaction and other areas, however they insist on conducting ijtihad on “past issues” like prayers, fasting, etc. What is the need to delve on the past – should we not look towards the future? Watch Series 1 and 2 of STEPS here: https://www.world-federation.org/steps

Siapa yang berhak melakukan Ijtihad itu dan bagaimana cara seseorang sampai kepada tingkatan Ijtihad itu ?

Simak diskusinya bersama Ust Ibrahim Muharram Al-Habsyi dan Ustad Hani Ammar Fauzi

Friday prayer with Imam Asi 10-5-2018 Ijtihad that violates Muslim togetherness is bunk

In Middle Eastern and Islamic intellectual history, there has long been an assumption of decline in the eighteenth century, right before the nineteenth century, when the nahda or Arabic intellectual renaissance, began: intellectuals were caught in a period of stagnation and retrograde. Ahmad Dallal pushes back against this in Islam without Europe: Traditions of Reform in Eighteenth Century Islamic Thought (University of North Carolina Press, 2018), bringing together an intricate matrix of ideas stemming from multiple fields of knowledge. He pins this all together with the notion of reform, all the while reminding us that reform is also about tradition. He starts with Wahhabism, carefully dissecting the thought of Muhammad ibn Abdel Wahhab, and then connects it to eighteenth century responses to Wahhabism. From there on, he draws in Hadith studies, Sufism, the concept of Ijtihad in legal reasoning, and legal theory to paint a tapestry of interlaced and dynamic ideas. Overwhelmingly, Dallal demonstrates that reform was tied to giving practicing Muslims increasing control over their own faith. Beyond that, Dallal talks to us about Islamic studies, Orientalism, and modernity, elucidating why we need to bring the 18th century back into the fold of Islamic and Middle Eastern intellectual history. Ahmad Dallal is the dean of Georgetown University in Qatar. He was professor of history (2009-2017) and was the provost at the American University in Beirut (AUB) from 2009 to 2015. Nadirah Mansour is a graduate student at Princeton University's Department of Near Eastern Studies working on the global intellectual history of the Arabic-language press. She tweets @NAMansour26 and produces another Middle-East and North Africa-related podcast: Reintroducing. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Middle Eastern and Islamic intellectual history, there has long been an assumption of decline in the eighteenth century, right before the nineteenth century, when the nahda or Arabic intellectual renaissance, began: intellectuals were caught in a period of stagnation and retrograde. Ahmad Dallal pushes back against this in Islam without Europe: Traditions of Reform in Eighteenth Century Islamic Thought (University of North Carolina Press, 2018), bringing together an intricate matrix of ideas stemming from multiple fields of knowledge. He pins this all together with the notion of reform, all the while reminding us that reform is also about tradition. He starts with Wahhabism, carefully dissecting the thought of Muhammad ibn Abdel Wahhab, and then connects it to eighteenth century responses to Wahhabism. From there on, he draws in Hadith studies, Sufism, the concept of Ijtihad in legal reasoning, and legal theory to paint a tapestry of interlaced and dynamic ideas. Overwhelmingly, Dallal demonstrates that reform was tied to giving practicing Muslims increasing control over their own faith. Beyond that, Dallal talks to us about Islamic studies, Orientalism, and modernity, elucidating why we need to bring the 18th century back into the fold of Islamic and Middle Eastern intellectual history. Ahmad Dallal is the dean of Georgetown University in Qatar. He was professor of history (2009-2017) and was the provost at the American University in Beirut (AUB) from 2009 to 2015. Nadirah Mansour is a graduate student at Princeton University's Department of Near Eastern Studies working on the global intellectual history of the Arabic-language press. She tweets @NAMansour26 and produces another Middle-East and North Africa-related podcast: Reintroducing.

In Middle Eastern and Islamic intellectual history, there has long been an assumption of decline in the eighteenth century, right before the nineteenth century, when the nahda or Arabic intellectual renaissance, began: intellectuals were caught in a period of stagnation and retrograde. Ahmad Dallal pushes back against this in Islam without Europe: Traditions of Reform in Eighteenth Century Islamic Thought (University of North Carolina Press, 2018), bringing together an intricate matrix of ideas stemming from multiple fields of knowledge. He pins this all together with the notion of reform, all the while reminding us that reform is also about tradition.  He starts with Wahhabism, carefully dissecting the thought of Muhammad ibn Abdel Wahhab, and then connects it to eighteenth century responses to Wahhabism. From there on, he draws in Hadith studies, Sufism, the concept of Ijtihad in legal reasoning, and legal theory to paint a tapestry of interlaced and dynamic ideas. Overwhelmingly, Dallal demonstrates that reform was tied to giving practicing Muslims increasing control over their own faith.  Beyond that, Dallal talks to us about Islamic studies, Orientalism, and modernity, elucidating why we need to bring the 18th century back into the fold of Islamic and Middle Eastern intellectual history. Ahmad Dallal is the dean of Georgetown University in Qatar. He was professor of history (2009-2017) and was the provost at the American University in Beirut (AUB) from 2009 to 2015. Nadirah Mansour is a graduate student at Princeton University’s Department of Near Eastern Studies working on the global intellectual history of the Arabic-language press. She tweets @NAMansour26 and produces another Middle-East and North Africa-related podcast: Reintroducing. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Middle Eastern and Islamic intellectual history, there has long been an assumption of decline in the eighteenth century, right before the nineteenth century, when the nahda or Arabic intellectual renaissance, began: intellectuals were caught in a period of stagnation and retrograde. Ahmad Dallal pushes back against this in Islam without Europe: Traditions of Reform in Eighteenth Century Islamic Thought (University of North Carolina Press, 2018), bringing together an intricate matrix of ideas stemming from multiple fields of knowledge. He pins this all together with the notion of reform, all the while reminding us that reform is also about tradition.  He starts with Wahhabism, carefully dissecting the thought of Muhammad ibn Abdel Wahhab, and then connects it to eighteenth century responses to Wahhabism. From there on, he draws in Hadith studies, Sufism, the concept of Ijtihad in legal reasoning, and legal theory to paint a tapestry of interlaced and dynamic ideas. Overwhelmingly, Dallal demonstrates that reform was tied to giving practicing Muslims increasing control over their own faith.  Beyond that, Dallal talks to us about Islamic studies, Orientalism, and modernity, elucidating why we need to bring the 18th century back into the fold of Islamic and Middle Eastern intellectual history. Ahmad Dallal is the dean of Georgetown University in Qatar. He was professor of history (2009-2017) and was the provost at the American University in Beirut (AUB) from 2009 to 2015. Nadirah Mansour is a graduate student at Princeton University’s Department of Near Eastern Studies working on the global intellectual history of the Arabic-language press. She tweets @NAMansour26 and produces another Middle-East and North Africa-related podcast: Reintroducing. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Middle Eastern and Islamic intellectual history, there has long been an assumption of decline in the eighteenth century, right before the nineteenth century, when the nahda or Arabic intellectual renaissance, began: intellectuals were caught in a period of stagnation and retrograde. Ahmad Dallal pushes back against this in Islam without Europe: Traditions of Reform in Eighteenth Century Islamic Thought (University of North Carolina Press, 2018), bringing together an intricate matrix of ideas stemming from multiple fields of knowledge. He pins this all together with the notion of reform, all the while reminding us that reform is also about tradition.  He starts with Wahhabism, carefully dissecting the thought of Muhammad ibn Abdel Wahhab, and then connects it to eighteenth century responses to Wahhabism. From there on, he draws in Hadith studies, Sufism, the concept of Ijtihad in legal reasoning, and legal theory to paint a tapestry of interlaced and dynamic ideas. Overwhelmingly, Dallal demonstrates that reform was tied to giving practicing Muslims increasing control over their own faith.  Beyond that, Dallal talks to us about Islamic studies, Orientalism, and modernity, elucidating why we need to bring the 18th century back into the fold of Islamic and Middle Eastern intellectual history. Ahmad Dallal is the dean of Georgetown University in Qatar. He was professor of history (2009-2017) and was the provost at the American University in Beirut (AUB) from 2009 to 2015. Nadirah Mansour is a graduate student at Princeton University’s Department of Near Eastern Studies working on the global intellectual history of the Arabic-language press. She tweets @NAMansour26 and produces another Middle-East and North Africa-related podcast: Reintroducing. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Middle Eastern and Islamic intellectual history, there has long been an assumption of decline in the eighteenth century, right before the nineteenth century, when the nahda or Arabic intellectual renaissance, began: intellectuals were caught in a period of stagnation and retrograde. Ahmad Dallal pushes back against this in Islam without Europe: Traditions of Reform in Eighteenth Century Islamic Thought (University of North Carolina Press, 2018), bringing together an intricate matrix of ideas stemming from multiple fields of knowledge. He pins this all together with the notion of reform, all the while reminding us that reform is also about tradition.  He starts with Wahhabism, carefully dissecting the thought of Muhammad ibn Abdel Wahhab, and then connects it to eighteenth century responses to Wahhabism. From there on, he draws in Hadith studies, Sufism, the concept of Ijtihad in legal reasoning, and legal theory to paint a tapestry of interlaced and dynamic ideas. Overwhelmingly, Dallal demonstrates that reform was tied to giving practicing Muslims increasing control over their own faith.  Beyond that, Dallal talks to us about Islamic studies, Orientalism, and modernity, elucidating why we need to bring the 18th century back into the fold of Islamic and Middle Eastern intellectual history. Ahmad Dallal is the dean of Georgetown University in Qatar. He was professor of history (2009-2017) and was the provost at the American University in Beirut (AUB) from 2009 to 2015. Nadirah Mansour is a graduate student at Princeton University’s Department of Near Eastern Studies working on the global intellectual history of the Arabic-language press. She tweets @NAMansour26 and produces another Middle-East and North Africa-related podcast: Reintroducing. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Middle Eastern and Islamic intellectual history, there has long been an assumption of decline in the eighteenth century, right before the nineteenth century, when the nahda or Arabic intellectual renaissance, began: intellectuals were caught in a period of stagnation and retrograde. Ahmad Dallal pushes back against this in Islam without Europe: Traditions of Reform in Eighteenth Century Islamic Thought (University of North Carolina Press, 2018), bringing together an intricate matrix of ideas stemming from multiple fields of knowledge. He pins this all together with the notion of reform, all the while reminding us that reform is also about tradition.  He starts with Wahhabism, carefully dissecting the thought of Muhammad ibn Abdel Wahhab, and then connects it to eighteenth century responses to Wahhabism. From there on, he draws in Hadith studies, Sufism, the concept of Ijtihad in legal reasoning, and legal theory to paint a tapestry of interlaced and dynamic ideas. Overwhelmingly, Dallal demonstrates that reform was tied to giving practicing Muslims increasing control over their own faith.  Beyond that, Dallal talks to us about Islamic studies, Orientalism, and modernity, elucidating why we need to bring the 18th century back into the fold of Islamic and Middle Eastern intellectual history. Ahmad Dallal is the dean of Georgetown University in Qatar. He was professor of history (2009-2017) and was the provost at the American University in Beirut (AUB) from 2009 to 2015. Nadirah Mansour is a graduate student at Princeton University’s Department of Near Eastern Studies working on the global intellectual history of the Arabic-language press. She tweets @NAMansour26 and produces another Middle-East and North Africa-related podcast: Reintroducing. Learn more about your ad choices. Visit megaphone.fm/adchoices

A discussion with Mubasher Hussain, International Islamic University Islamabad (Pakistan)

A discussion with Mubasher Hussain, International Islamic University Islamabad (Pakistan)

Living in America, Bryan and Hunter constantly hear demands for Muslims to call out the fundamentalists in their own midst. We think this is a great idea. However, before you can do that, you have to be able to spot a fundamentalist. And that it turns out is quite easy when you're looking at a fundamentalist in someone else's tribe and quite hard when you're looking at the fundamentalists in your own tribe. It's easy for Westerners to see the fundamentalists in the Arab world and quite hard to see the fundamentalists in their own midst. Recently, we had Jordan Peterson on The Bryan Callen Show and the community cheered Jordan Peterson on for calling out the Social Justice Fundamentalists on college campuses. How great? A lot of listeners knew these college kids had gone nuts. Thank goodness someone was standing up to them. That is not the reaction Jordan Peterson has gotten on college campuses and from his fellow Professors. Some people in his own community have cheered him on but many have attacked him. Hunter had a similar experience recently when he challenged certain fundamentalists whom we've had on The Bryan Callen Show, namely Peter Schiff and Thomas Woods. Some people cheered Hunter on and one Mixed Mental Artist even congratulated him on making it through the Peter Schiff interview "in spite of all the government that was getting in the way." Others were either confused by what he was doing and many insulted him. And that gives you a reality on why Muslims don't call out the Fundamentalists in their own midst. Many have a hard time spotting which imams are the fundamentalists and their sense of loyalty to the tribe outweighs their commitment to figuring out realistic solutions to the problems of their society. In short, it was a perfect demonstration of why Hunter and Bryan have been focusing so much on the work of people like Jon Haidt. Feelings drive our choices without even realizing it and it's only when those feelings are brought into conflict that we realize that those feelings are there. And this is the big difference between a Mixed Mental Artist and a Fundamentalist. The Mixed Mental Artist craves finding conflicts between their beliefs and reality. That's what it's all about. When your beliefs don't fit reality, then you have an opportunity to improve them. You are forced to confront your existing feelings and potentially change them. You are forced to re-examine your existing beliefs and potentially realize that you've been wrong about yourself and the world for decades. And that is upsetting. That is what Fundamentalists don't do. In fact, the Arab language has two words that capture beautifully what makes a fundamentalist. They don't engage in ijtihad. You're probably familiar with the word jihad. It means struggle. Ijtihad though is the reflexive form. It means struggle with oneself. Fundamentalists don't struggle with themselves. They decide they have a monopoly on the truth and they have all the answers and then they spend their lives pursuing that simple answer to the end of the line. In every case, the Fundamentalist believes that their tribe is the source of all good and that anything that threatens that is the source of all the world's problems. If only we could get rid of all the world's problems, everything would be solved. A few examples should suffice: Islam: The Way of the Prophet is the answer to everything. Anything that doesn't fit with that must be eliminated. And so, Islamic Fundamentalists like the Taliban try to eliminate toothbrushes and kites. Social Justice: Racism and sexism and colonialism are the sources of all our problems. We must deny the white man banh mi and sushi. If someone feels oppressed by the need to use a limited number of pronouns, we must recognize all 70 pronouns. In the name of social justice, there is nothing we won't do. It sounds good but like all virtues taken too far it becomes ridiculous and self-defeating. Sharing food between different cultures promotes tolerance. Words, including pronouns, are tools. Languages simplify over time. English used to have an informal version of you, namely thou. Ultimately, speakers threw out that pronoun because it was more of a pain in the ass than it was worth. Language is a tool that people use and 70 pronouns just isn't user-friendly. The Free Market: The free market is not the same thing as a free for all. Free market fundamentalists like Peter Schiff and Thomas Woods don't understand that. They hate government and so they just keep foolishly wanting to strip it away. To them, the FDA is like the toothbrush. It wasn't there in the time of the prophet so we rip it out. In fact though, you only need to look at what is happening with food safety in China right now to see what would happen. People are injecting cancer-causing gel into shrimp to make them look plumper. Some people will do anything for a buck, including peddle free market fundamentalist ideology as if they are representing the free market. Atheism: Atheist fundamentalists are a great example. They're not violent because theirs is a culture that fights with words but the thinking is the same. If only we could get rid of religion, then all our problems would be solved. And like all fundamentalists, they have large and complex rationalizations for what are ultimately very simple feelings. In practice, the people involved end up being bad scientists. They spend so much time engaged in jihad that they don't really engage in ijtihad. They're not doing the hard work of figuring out how your beliefs don't fit the evidence. And they don't. Because #DescartesError The Alt-Right: A reactionary movement to social justice. It's a white identity politics movement that blames the problems of the world...on tolerance. And so rushes towards NAZI ideology. The list goes on and on. There are a lot of flavors of fundamentalism right now. On the surface, they seem different. However, they are all essentially the same. They're like different flavors of ice cream. Different flavors. All of them are still ice cream. And just like ice cream, fundamentalism is immediately satisfying. It takes three seconds to understand and the rest is delicious confirmation bias. "Oh!!! We just need to get rid of The West/Racism/Government/Religion and all our problems will be solved for us!" And then, you can spend decades being convinced of how you knew it all along! "Ohhhhh! I was even more right than I thought. Yes. This is so great. I'm a genius. Why are other people such idiots that they don't see this?" People in the West seem to think Muslims should call out their own Fundamentalists. I think they should. But rather than just preaching at Muslims, I think we should lead by example and develop a playbook for how to effectively handle fundamentalism. The West is a great place to pioneer this because our Fundamentalists are generally less violent. Generally. Good thing Bryan has been taking boxing classes. We're going to try and put the fun back in fundamentalism. But fundamentalists can't take a joke at their expense. They're such snowflakes that when their feel feels get hurt they get violent. Will Bryan's boxing skills be sufficient when some fundie comes at him? We'll see. Get ready, Mixed Mental Artists. There are a lot of bad ideas out there. We're going to fight them all.

Mohsen Kadivar is an Iranian dissident in exile, public intellectual, Muslim theologian, Nanner O. Koehane Distinguished Visiting Professor at University of North Carolina at Chapel Hill, visiting Research Professor of Islamic Studies at Duke University, and a global ethics fellow with the Carnegie Council for Ethics in International Affairs. His main intellectual interests and topics of publications include: Iranian Studies focused on post-revolutionary Iran, classical and modern Shi’a theology, legal theories and political thought, classical Islamic/Iranian philosophy, human rights and democracy in Islam/Iran. Kadivar published twelve books as sole author, and seven more as co-author and editor in Persian and Arabic. After banning his books and articles in Iran, he published nine e-books since 2009. His most recent Persian books are “Apostasy, Blasphemy, & Religious Freedom in Islam: A Critique Based on Demonstrative Jurisprudence”; “The Impeachment of Iranian Supreme Leader” in two volumes, and “Dissident Aytollahs” in three volumes. His most recent articles in English are “Wilayat al-Faqih and Democracy”, “From Traditional Islam to Islam as an End in Itself”, Revisiting Women’s Rights in Islam: ‘Egalitarian Justice’ in lieu of ‘Deserts-based Justice’, “Routinizing the Iranian Revolution”. He studied at the Islamic seminary at Qom ending with a certificate of Ijtihad, (highest degree in Islamic religious tradition), and earned a Ph.D. of Islamic Philosophy and theology from Tarbiate Modarress University in Tehran. Kadivar was in jail 18 months because of his political-religious critiques and was released in July 2000.

Pakistan is often caricatured and stereotyped as a volatile nuclear country on the precipice of disaster. Such depictions are often especially acerbic when comes to the issue of Women's rights in the country. In her important new book, Interpreting Islam, Modernity, and Women's Rights in Pakistan (Palgrave Macmillan, 2015), Anita Weiss, Professor of International Studies at the University of Oregon, provides a much-needed corrective to such sensationalist stereotypes. By exploring how multiple state and non-state actors have engaged the question of gender and women's rights over time and space, Weiss demonstrates ways in which a diversity of voices in Pakistan conduct what she calls “everyday Ijtihad,” thus offering a much more nuanced and informed perspective. In our conversation, we talked about a range of issues such as the history of the Pakistani state's approach towards defining and engaging women's rights, the role of Progressive NGOs like the Aurat Foundation, Orthodox Islamist voices on this question, and the Tehrik-i Taliban in Swat. This lucidly written book contains a plethora of useful information and analysis for specialists and non-specialists alike. Learn more about your ad choices. Visit megaphone.fm/adchoices

Pakistan is often caricatured and stereotyped as a volatile nuclear country on the precipice of disaster. Such depictions are often especially acerbic when comes to the issue of Women's rights in the country. In her important new book, Interpreting Islam, Modernity, and Women's Rights in Pakistan (Palgrave Macmillan, 2015), Anita Weiss, Professor of International Studies at the University of Oregon, provides a much-needed corrective to such sensationalist stereotypes. By exploring how multiple state and non-state actors have engaged the question of gender and women's rights over time and space, Weiss demonstrates ways in which a diversity of voices in Pakistan conduct what she calls “everyday Ijtihad,” thus offering a much more nuanced and informed perspective. In our conversation, we talked about a range of issues such as the history of the Pakistani state's approach towards defining and engaging women's rights, the role of Progressive NGOs like the Aurat Foundation, Orthodox Islamist voices on this question, and the Tehrik-i Taliban in Swat. This lucidly written book contains a plethora of useful information and analysis for specialists and non-specialists alike. Learn more about your ad choices. Visit megaphone.fm/adchoices

Pakistan is often caricatured and stereotyped as a volatile nuclear country on the precipice of disaster. Such depictions are often especially acerbic when comes to the issue of Women’s rights in the country. In her important new book, Interpreting Islam, Modernity, and Women’s Rights in Pakistan (Palgrave Macmillan, 2015), Anita Weiss, Professor of International Studies at the University of Oregon, provides a much-needed corrective to such sensationalist stereotypes. By exploring how multiple state and non-state actors have engaged the question of gender and women’s rights over time and space, Weiss demonstrates ways in which a diversity of voices in Pakistan conduct what she calls “everyday Ijtihad,” thus offering a much more nuanced and informed perspective. In our conversation, we talked about a range of issues such as the history of the Pakistani state’s approach towards defining and engaging women’s rights, the role of Progressive NGOs like the Aurat Foundation, Orthodox Islamist voices on this question, and the Tehrik-i Taliban in Swat. This lucidly written book contains a plethora of useful information and analysis for specialists and non-specialists alike. Learn more about your ad choices. Visit megaphone.fm/adchoices

Pakistan is often caricatured and stereotyped as a volatile nuclear country on the precipice of disaster. Such depictions are often especially acerbic when comes to the issue of Women’s rights in the country. In her important new book, Interpreting Islam, Modernity, and Women’s Rights in Pakistan (Palgrave Macmillan, 2015), Anita Weiss, Professor of International Studies at the University of Oregon, provides a much-needed corrective to such sensationalist stereotypes. By exploring how multiple state and non-state actors have engaged the question of gender and women’s rights over time and space, Weiss demonstrates ways in which a diversity of voices in Pakistan conduct what she calls “everyday Ijtihad,” thus offering a much more nuanced and informed perspective. In our conversation, we talked about a range of issues such as the history of the Pakistani state’s approach towards defining and engaging women’s rights, the role of Progressive NGOs like the Aurat Foundation, Orthodox Islamist voices on this question, and the Tehrik-i Taliban in Swat. This lucidly written book contains a plethora of useful information and analysis for specialists and non-specialists alike. Learn more about your ad choices. Visit megaphone.fm/adchoices

Pakistan is often caricatured and stereotyped as a volatile nuclear country on the precipice of disaster. Such depictions are often especially acerbic when comes to the issue of Women’s rights in the country. In her important new book, Interpreting Islam, Modernity, and Women’s Rights in Pakistan (Palgrave Macmillan, 2015), Anita Weiss, Professor of International Studies at the University of Oregon, provides a much-needed corrective to such sensationalist stereotypes. By exploring how multiple state and non-state actors have engaged the question of gender and women’s rights over time and space, Weiss demonstrates ways in which a diversity of voices in Pakistan conduct what she calls “everyday Ijtihad,” thus offering a much more nuanced and informed perspective. In our conversation, we talked about a range of issues such as the history of the Pakistani state’s approach towards defining and engaging women’s rights, the role of Progressive NGOs like the Aurat Foundation, Orthodox Islamist voices on this question, and the Tehrik-i Taliban in Swat. This lucidly written book contains a plethora of useful information and analysis for specialists and non-specialists alike. Learn more about your ad choices. Visit megaphone.fm/adchoices

Pakistan is often caricatured and stereotyped as a volatile nuclear country on the precipice of disaster. Such depictions are often especially acerbic when comes to the issue of Women’s rights in the country. In her important new book, Interpreting Islam, Modernity, and Women’s Rights in Pakistan (Palgrave Macmillan, 2015), Anita Weiss, Professor of International Studies at the University of Oregon, provides a much-needed corrective to such sensationalist stereotypes. By exploring how multiple state and non-state actors have engaged the question of gender and women’s rights over time and space, Weiss demonstrates ways in which a diversity of voices in Pakistan conduct what she calls “everyday Ijtihad,” thus offering a much more nuanced and informed perspective. In our conversation, we talked about a range of issues such as the history of the Pakistani state’s approach towards defining and engaging women’s rights, the role of Progressive NGOs like the Aurat Foundation, Orthodox Islamist voices on this question, and the Tehrik-i Taliban in Swat. This lucidly written book contains a plethora of useful information and analysis for specialists and non-specialists alike. Learn more about your ad choices. Visit megaphone.fm/adchoices

Pakistan is often caricatured and stereotyped as a volatile nuclear country on the precipice of disaster. Such depictions are often especially acerbic when comes to the issue of Women’s rights in the country. In her important new book, Interpreting Islam, Modernity, and Women’s Rights in Pakistan (Palgrave Macmillan, 2015), Anita Weiss, Professor of International Studies at the University of Oregon, provides a much-needed corrective to such sensationalist stereotypes. By exploring how multiple state and non-state actors have engaged the question of gender and women’s rights over time and space, Weiss demonstrates ways in which a diversity of voices in Pakistan conduct what she calls “everyday Ijtihad,” thus offering a much more nuanced and informed perspective. In our conversation, we talked about a range of issues such as the history of the Pakistani state’s approach towards defining and engaging women’s rights, the role of Progressive NGOs like the Aurat Foundation, Orthodox Islamist voices on this question, and the Tehrik-i Taliban in Swat. This lucidly written book contains a plethora of useful information and analysis for specialists and non-specialists alike. Learn more about your ad choices. Visit megaphone.fm/adchoices

 The episode discusses the concept of ijtihad that has been used by Muslim jurists to derive legal rulings. We particularly focus on what is known as qiyas and that came to be the most dominant interpretative tool that a mujtahid utilizes in this process.   

She's been called Osama bin Laden's worst nightmare. Canada's Irshad Manji. journalist, feminist, Muslim activist -- she's world renowned as an outspoken advocate for Islamic reform. Manji is the author of "The Trouble with Islam Today" and now she's come out with a new DVD, "Faith Without Fear".

She's been called Osama bin Laden's worst nightmare. Canada's Irshad Manji. journalist, feminist, Muslim activist -- she's world renowned as an outspoken advocate for Islamic reform. Manji is the author of "The Trouble with Islam Today" and now she's come out with a new DVD, "Faith Without Fear".