Podcasts about Islam

The Tafsīr Podcast: EP 97 – Surah Al-Baqarah (Ayah 220) 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Names : EP 12 - As Salaam 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

Khutbah: Where are your steps taking you? 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

Andrew Wilson joins the PBD Podcast for a wide-ranging conversation on faith, power, debate culture, feminism, Islam, progressivism, and modern masculinity. He shares his personal story, explains his confrontational debate style, and breaks down why he believes cultural battles are ultimately battles over values.------Ⓜ️ CONNECT WITH ANDREW ON MINNECT: https://bit.ly/3Neb5yC✝️ FAITH OVER FEAR COLLECTION: https://bit.ly/3MIFOUu

Imam Mohammad Tawhidi breaks down the “72 virgins” narrative, explaining its historical, cultural, and symbolic context. He argues extremist interpretations exploit early societal realities, while Islam's core message remains ethics, piety, and moral responsibility, not fantasy rewards.

Imam Mohammad Tawhidi explains how the Prophet Muhammad is misunderstood in the West, outlining Islam's focus on monotheism, ethics, and reason. He directly addresses the Aisha controversy, challenges extremist narratives, and argues faith must withstand logic, history, and moral scrutiny.

More Proof the 2020 Election was Stolen, COVID Vax Causes Cancer, Douglas Murray Reveals Islam's Biggest Threat Dave Cartland BRAVO! to Dr. Mark Trozzi for being one of the few Health Freedom MDs with the guts to openly call the Covid jabs what they are: bioweapons. "This genetic bioweapon is really a biological bull in a china shop... we know 28 mechanisms by which it causes cancer alone... [and the jabs are] permanently genetically modifying and damaging the genetic code of [humanity]." This clip of Trozzi, a veteran E.R. physician with 25 years of experience, as well as a human rights activist, is taken from an interview with Dr. Joe Sansone   Watch PBD's Mouth QUAKE When Douglas Murray Reveals Islam's Biggest Threat... Daniel Schonbuch 27.7K subscribers 421,449 views Dec 18, 2025 Welcome to the channel where psychology, faith, and culture meet today's urgent battles. I am a psychotherapist, rabbi, and author dedicated to applying Viktor Frankl's Logotherapy and timeless Jewish wisdom to the crises of our time. Here you'll find: • The Viktor Frankl Podcast — interviews with Douglas Murray, Melanie Phillips, Alan Dershowitz, Brigitte Gabriel, and other leading voices defending Israel, exposing antisemitism, and analyzing the decline of Western civilization. • Media & Cultural Commentary — sharp analysis of radical ideologies, Islamic extremism, and far-left socialism threatening America and New York politics. • Faith & Psychology — insights on finding meaning, resilience, and courage through Jewish thought, Logotherapy, and Judeo-Christian values. My mission: to defend truth, freedom, and Israel — while helping people discover purpose and hope in an age of chaos. Subscribe and join the fight.   Holy crap it was actually STOLEN. Liberal Hivemind 1.72M subscribers 614,552 views Dec 21, 2025 JOIN US AT: https://www.5mind.com !!! FOLLOW ON X: https://x.com/5MINDX Let's build a FREE SPEECH social media platform TOGETHER!!!!

Auto-generated transcript: In the name of Allah, the Most Gracious, the Most Merciful. Alhamdulillahi Rabbil Alameen. Inna salatu wassalamu ala ashrafil anbiya wal mursaleen. Muhammadur Rasulullah sallallahu alayhi wa ala alihi wa sallam. Assalamu alaikum wa rahmatullahi wa barakatuh. My brothers and sisters, the fundamental belief of Islam is the Tawheed of Allah subhanahu wa… Continue reading Dua is Ibaadah

Imam Mohammad Tawhidi joins Patrick Bet-David for a deep, unfiltered conversation on Islam vs Islamism, extremism, immigration, the Muslim Brotherhood, Iran's regime, and whether Islam can coexist with the West. A serious, respectful clash of ideas.------

Donate (no account necessary) | Subscribe (account required) Day two of the Wright Report holiday series continues with unscripted answers to listener-submitted questions, beginning with a stark warning about America's greatest threats. Bryan responds to ODNI Director Tulsi Gabbard's assessment of Islamist ideology by laying out his own top three dangers to the United States: China as the foremost existential threat, followed by the Radical Left's push to "re-imagine" the Constitution, and then radical Islam, which he argues was empowered by failed immigration and assimilation policies. The episode then turns to hope and resilience. Responding to listener concerns about losing faith in the American experiment, Bryan points to the broad, multi-ethnic coalition that rejected open borders, rising crime, and economic fragility. He argues that while political battles are far from over, Americans have reclaimed their ability to speak freely, organize, and push back against forces that seek to dismantle the country's founding principles. The second half of the episode pulls back the curtain on the podcast itself. Bryan explains what differentiates The Wright Report from other shows, why he limits advertising, how foreign influence operations can target podcasters, and what drives his long-term vision. He closes with personal reflections on purpose, legacy, family, faith, and why he has no intention of returning to Washington, choosing instead to keep building something independent and mission-driven.    "And you shall know the truth, and the truth shall make you free." - John 8:32     Keywords: Wright Report holiday series, listener submitted questions, Tulsi Gabbard national security, China threat USA, radical left ideology, radical Islam threat, American identity debate, immigration assimilation, free speech podcasting, foreign influence operations, independent media, faith and legacy

DML sits down with Danny Burmawi, CEO of The Ideological Defense Institute and author of Islam, Israel and the West, to discuss his personal journey from Islam to Christianity, why he rejects modern “Palestinianism” as an ideology, and his case for defending the West's core values—rule of law, individual liberty, free speech, and religious freedom. Plus, much more.

Patrick confronts the pressing question of Islam’s influence in the West, questioning why secular societies seem to flourish while others struggle. Faith, identity, and immigration collide as Patrick shares the Church’s teachings on salvation for non-Catholics, sharing personal stories from listeners who wrestle with division in families and society. Tension ramps up as commentary from thought leaders and everyday individuals highlights anxiety about cultural change and the uncertainty clouding the future. Audio: Douglas Murray, "Muslims ask how come they're doing better than us? https://x.com/Adi13/status/1986549073982136676 (00:56) Audio: Islamist Preacher in Deerborn - https://x.com/realMaalouf/status/1987536658690887746 (03:05) Audio: Boston University professor Richard Landes breaks the rules of political correctness with a chilling wake-up call about Islam - https://x.com/lizarosen0000/status/1986729279728521696?s=46&t=m_l2itwnFvka2DG8_72nHQ (08:31) Richard - I would just like to hear you comment on Lumen Gentium Paragraph 14-16. This illustrates that the Church is necessary for salvation. It also says that those who refuse to enter, who know it is true, can’t be saved. (13:37) Robert - You often bring up the UK when talking about Islam in the West. What does King Charles think about this? (21:37) Sharlyn - I am confused by your comments on Lumen Gentium. Does this mean that Protestants and Non-denominational people can be saved? (29:02) Irene - In Islam, the woman needs to have multiple witnesses if she wants to report a rape. (41:01) Audio: Obama in 2008 on illegal immigration problem -https://x.com/thomassowell/status/1934701261166649450?s=46&t=m_l2itwnFvka2DG8_72nHQ (43:27) Audio: Nigel Farage on out of control immigration –https://x.com/DOGE__news/status/1979666296674410935 (45:44) Audio: Pakistani immigrant on Muslims in the UK - https://x.com/benonwine/status/1979672990397976950?s=46&t=m_l2itwnFvka2DG8_72nHQ (47:06) Audio: Bill Maher on Sweden’s immigration problems –https://x.com/rickydoggin/status/1979007555184574800? (49:42) Originally aired on 11/11/25

What is ‘the Christmas story' really? And how does it change when you tell it from within a different religious tradition? In Conflicted's first-ever Christmas Special, Thomas and Aimen retell the Nativity as it appears in the Gospels and in the Qur'an.  They discuss: Who were the Magi? Zoroastrian priests or Nabataean nomads? How the Nativity story differs between the Bible and the Qur'an A controversial theory about how local Christian traditions may have shaped the Qur'anic telling The overlooked reason why Qur'an presumes its audience already knows the underlying stories Christ's ‘unfinished business' in Islam: the Second Coming and the fight against the Antichrist The sharpest divergence: the Crucifixion and what it implies about Jesus' mission Join the Conflicted Community here: https://conflicted.supportingcast.fm/  Find us on Twitter: https://twitter.com/MHconflicted And Facebook: https://www.facebook.com/MHconflicted And Instagram: https://www.instagram.com/conflictedpod Learn more about your ad choices. Visit megaphone.fm/adchoices Conflicted is a Message Heard production. Executive Producers: Jake Warren & Max Warren. Produced by Thomas Small and edited by Lizzy Andrews. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Send us a textHe once wanted to die for Allah, but courageously left Islam for Christianity and is now working to save Muslims around the world. Mohamad Faridi shared his journey and his message to Minnesota with Liz Collin on her podcast. Faridi pointed out that while the United States is a country founded on religious freedom, it seems that talking about the truth of Islam is somehow forbidden.In speaking about his perspective of the truth about Islam, Faridi said, "There's nothing divine about it, it's just a political movement."Support the show

H3 - it's the #1 story in the country, Vince Sampella died in an accident, The biggest threat facing the US is the same from 9-11, Islam, Tara talking to Senate District 12 candidate Lee Bright, GDP rose at an annualized rate of 4.3% in the 3rd quarter of 2025

The biggest threat facing the US is the same from 9-11, Islam

Are we in a 'plastic moment,' an inflection point where the future of the Middle East can finally be reshaped? Veteran peace negotiator Dr. Tal Becker joins the podcast to analyze the shifting tides of regional diplomacy. Reflecting on his recent discussions in Abu Dhabi, Becker describes the Abraham Accords as an emerging "Judeo-Muslim civilization" where the focus isn't on "who the land belongs to," but the realization that "we all belong to the land."  Beyond geopolitics, Becker addresses the trauma of rising Western antisemitism—which he likens to a "zombie apocalypse"—and calls for a resurgence of liberal nationalism. This episode is a masterclass in navigating a zero-sum world to build a future of prosperity, courage, and shared belonging. Key Resources: The Abraham Accords, Explained AJC CEO Ted Deutch Op-Ed: 5 Years On, the Abraham Accords Are the Middle East's Best Hope AJC's Center for a New Middle East Listen – AJC Podcasts: Architects of Peace The Forgotten Exodus People of the Pod Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview: Manya Brachear Pashman:   As the international community looks to phase two of the cease fire between Israel and the Hamas terror group in Gaza, the American Jewish Committee office in Abu Dhabi invited Dr Tal Becker to participate in discussions about what's next for the region. Dr Becker is one of Israel's leading experts on international humanitarian law and a veteran peace negotiator with Palestinians, Lebanese and Syrians. He is currently vice president of the Shalom Hartman Institute, and he joins us now right after the conference in Abu Dhabi to share some of the insights he contributed there.  Tal, welcome to People of the Pod. Tal Becker:   Thank you very much, Manya. Manya Brachear Pashman:   So Tal, you have just returned from a conference in Abu Dhabi where you really took a deep dive, kind of exploring the nature of Arab-Israeli relations, as we are now entering the second phase of the ceasefire between Israel and Gaza.  So I'm just curious, you've been steeped in this for so long, for decades, do you sense, or did you sense a significant shift in the region when it comes to Arab-Israeli relations and the future? Tal Becker:   So I think Manya, we're at a very kind of interesting moment, and it's hard to say exactly which direction it's going, because, on the one hand, we have had very significant military successes. I think a lot of the spoilers in the region have been significantly set back, though they're still there, but Israel really has had to focus on the military side of things a lot. And it, I think, has strained to some extent, the view of what's possible because we're being so focused on the military side.  And I think it is a moment for imagining what's possible. And how do we pivot out of the tragedy and suffering of this war, make the most of the military successes we've had, and really begin to imagine what this region could look like if we're going to continue to succeed in pushing back the spoilers in this way.  Israel is a regional power, and I think it for all our vulnerability that requires, to some extent, for Israel to really articulate a vision that it has for the region. And it's going to take a little bit of time, I think, for everybody to really internalize what's just happened over these last two years and what it means for the potential for good and how we navigate that. So I really think it's kind of like what they call a plastic moment right now. Manya Brachear Pashman:   A plastic moment, can you define that, what do you mean by plastic? Tal Becker:   So what I mean by a plastic moment, meaning it's that moment. It's an inflection point right where, where things could go in one direction or another, and you have to be smart enough to take advantage of the fluidity of the moment, to really emphasize how do we maximize prosperity, stability, coexistence? How do we take away not just the capabilities of the enemies of peace, but also the appeal of their agenda, the language that they use, the way they try to present Muslim Jewish relations, as if they're a kind of zero sum game. So how do we operate both on the economic side, on the security side, but also on the imagining what's possible side, on the peace side. As difficult as that is, and I don't want to suggest that, you know, there aren't serious obstacles, there are, but there's also really serious opportunities. Manya Brachear Pashman:   So what did you sense when you were there, in terms of the perception of Israel? I mean, were people optimistic, for lack of a better term? Tal Becker:   So first of all, it was, you know, a great opportunity to be there. And having been involved, personally, very intensively in the Abraham Accords, I always feel a bit emotional whenever I'm in the Emirates in particular, and Morocco and Bahrain and so on. And to be honest, I kind of feel at home there. And so that's a lovely thing.  I think, on the one hand, I would say there's a there's a relief that hopefully, please God, the war in Gaza is is behind us, that we're now looking at how to really kind of move into the phase of the disarmament of Hamas and the removal of Hamas from governance, you know, working with the Trump team and the Trump plan. And I think they have a bunch of questions. The Emiratis in particular, are strategic thinkers. They really want to be partners in advancing prosperity and stability across the region in pushing back extremism across the region, and I think they're eager to see in Israel a partner for that effort. And I think it puts also a responsibility on both of us to understand the concerns we each have. I mean, it takes some time to really internalize what it is for a country to face a seven-front war with organizations that call for its annihilation, and all the pressure and anxiety that that produces for a people, frankly, that hasn't had the easiest history in terms of the agenda of people hating the Jewish people and persecuting them. So I think that takes a bit of appreciation.  I think we also, in the return, need to appreciate the concerns of our regional partners in terms of making sure that the region is stable, in terms of giving an opportunity for, you know, one way I sometimes word it is that, we need to prepare for the worst case scenario. We need to prevent it from being a self fulfilling prophecy.  Which really requires you to kind of develop a policy that nevertheless gives an opportunity for things to get better, not just plan for things to get worse. And I think our partners in the Gulf in particular really want to hear from us, what we can do to make things better, even while we're planning and maybe even a bit cynical that things might be very difficult. Manya Brachear Pashman:   So you mentioned the Abraham Accords, and I'm curious if you feel that Israel, I know Israel has felt isolated, at times, very isolated, and perhaps abandoned, is even the correct word.  Do you feel that is the case as we enter the second phase of the ceasefire? Do you feel that is less so the case, and do you feel that that might be less so the case because of the Abraham Accords existence? Tal Becker:   Well, so let's first talk about the Abraham Accords and their significance.So I think a lot of people present the Abraham accords as kind of an agreement that is about shared interests and shared challenges and so on, and that's definitely true. But they are, in my view, at least aspirationally, something much bigger than that. First of all, they are almost the articulation of what I call a Judeo Muslim civilization, the view that Jews and Muslims, or that all different peoples of the Middle East belong to this place and have a responsibility for shaping its future. The way I describe the Abraham Accords is that they're a group of countries who basically have said that the argument about who the land belongs to is not as important as the understanding that we all belong to the land. And as a result of that, this is kind of a partnership against the forces of extremism and chaos, and really offering a version of Israeli Jewish identity and of Muslim Arab identity that is in competition with the Iranian-Hezbollah-Hamas narrative that kind of condemns us to this zero sum conflict.  So the first thing to say is that I think the Abraham Accords have such tremendous potential for reimagining the relationship between Muslims and Jews, for reimagining the future of the region, and for really making sure that the enemies of peace no longer shape our agenda, even if they're still there. So in that sense, the opening that the Abraham Accords offers is an opening to kind of reimagine the region as a whole. And I think that's really important. And I think we have now an opportunity to deepen the Accords, potentially to expand them to other countries, and in doing so, to kind of set back the forces of extremism in the region. In a strange way, I would say Manya that Israel is more challenged right now in the west than we are in the Middle East. Because in the West, you see, I mean, there's backlash, and it's a complicated picture, but you can see a kind of increasing voices that challenge Israel's legitimacy, that are really questioning our story. And you see that both on the extreme left and extreme right in different countries across the West, in different degrees. In the Middle East, paradoxically, you have at least a partnership around accepting one another within the region that seems to me to be very promising.  And in part, I have to say it's really important to understand, for all the tragedy and difficulty of this war, Israel demonstrated an unbelievable resilience, unbelievable strength in dealing with its its adversaries, an unbelievable capacity, despite this seven front challenge, and I think that itself, in a region that's a very difficult region, is attractive. I think we do have a responsibility and an interest in imagining how we can begin to heal, if that's a word we can use the Israeli Palestinian relationship, at least move in a better direction. Use the Trump plan to do that, because that, I think, will also help our relationship in the region as a whole, without making one dependent on the other. Manya Brachear Pashman:   So I want to follow up with what you just said, that Israel faces perhaps many more challenges in the west than in the region. What about the Jewish people, would you apply that same statement to the Jewish people? Tal Becker:   Well, I think, you know, we've seen, we've seen the rise of antisemitism. And in my view, one way to think about October 7 is that October 7 marks the end of the post-Holocaust era. So there were a few decades there where, even if antisemitism existed, there were many circles in which it was socially unacceptable to give it voice. And something has shattered in the West in particular that it seems to be more socially acceptable to express antisemitism or antisemitic-adjacent type views, and that, I think has has really shocked and shaken many Jews across the western world.  I guess the thing I would say about that is, you know, some of the Jews I come across in the West were under, in my view, a bit of an illusion, that antisemitism had somehow been cured. You feel this sometimes in North America, and that essentially, we had reached a stage in Jewish history where antisemitism was broadly a thing of the past and was on the margins, and then the ferocity with which it came back on October 8 was like a trauma. And one of the definitions of trauma is that trauma is a severe challenge to the way you understand the world and your place in it.  And so if you had this understanding of your reality that antisemitism was essentially a thing of the past in North America in particular. And then all of a sudden it came back. You can see that traumatic experience. And what I want to argue or suggest is that the problem isn't that we had the solution and lost it. I think the problem was we had an illusion that there was a solution in the first place. Unfortunately, I think the Jewish people's history tells the story that antisemitism is kind of like the zombie apocalypse. It never exactly disappears. You can sometimes marginalize it more or marginalize it less. And we're now entering an era which I think Jews are familiar with, which is an era that it is becoming more socially acceptable to be antisemitic. And that to some extent, Jewish communal life feels more conditional and Jewish identity, and while being accepted in the societies in which you live also feels more conditional.  And while that is a familiar pattern, we are probably the generation of Jews with more resources, more influence, more power, more capacity than probably at any other time in Jewish history. And so it would be a mistake, I think, to think of us as kind of going back to some previous era. Yes, there are these challenges, but there are also a whole set of tools. We didn't have the F35 during the Spanish Inquisition.  So I think that despite all these challenges, it's also a great moment of opportunity for really building Jewish communities that are resilient, that have strong Jewish identity, that are that have a depth of Jewish literacy, and trying to inoculate as much as possible the societies in which we live and the communities in which we live from that phenomenon of antisemitism perhaps better than we had had done in previous iterations of this.  Manya Brachear Pashman:   I also want to go back and explore another term that you've used a couple of times, and that is enemies of peace. And I'm curious how you define the enemies of peace. Who are you talking about? And I'm asking you to kind of take a step back and really broaden that definition as much as possible. Tal Becker:   I mean, it goes back to that idea that I mentioned about the Abraham Accords, which is an understanding that there are different peoples in the Middle East that call it home, and each of those peoples deserves a place where they can nurture their identity and cultivate it and have their legitimacy respected, and in that sense, those who are engaged in a kind of zero sum competition, that feel that their exist, existence depends on the obliteration of the other. I see those as enemies of peace.  Now, I believe that both Jews and Palestinians, for example, have a right to self determination. I think that both belong in the sense that both deserve the capacity to cultivate their own identity. But the right to self determination, for example, the Palestinian right to self determination doesn't include the right to deny the Jewish right to self determination. It doesn't include the right to erase Jewish history.  In the same way that we as Jews need to come to terms with the fact that the Palestinian people feel a real connection to this place. Now, it's very difficult, given how radicalized Palestinian society is, and we have to be very realistic about the threats we face, because for as long as the dominant narrative in Palestinian society is a rejection of Jewish belongingness and self determination, we have a very difficult challenge ahead of us. But I essentially, broadly speaking, would say, the enemies of peace are those who want to lock us into a zero sum contest. Where essentially, they view the welfare of the other as a threat to themselves. Y You know, we have no conflict with Lebanon. We have no conflict with the people of Iran, for example. We have a conflict, in fact, a zero sum conflict with an Iranian regime that wants to annihilate Israel. And I often point to this kind of discrepancy that Iran would like to destroy Israel, and Israel has the audacity to want not to be destroyed by Iran. That is not an equivalent moral playing field. And so I view the Iranian regime with that kind of agenda, as an enemy of peace. And I think Israel has an obligation to also articulate what its aspirations are in those regards, even if it's a long time horizon to realize those aspirations, because the enemies are out there, and they do need to be confronted effectively and pretty relentlessly. Manya Brachear Pashman:   For our series on the Abraham Accords, Architects of Peace, I spoke with Dr Ali Al Nuami, and we talked about the need for the narrative to change, and the narrative on both sides right, the narrative change about kind of what you refer to as a zero sum game, and for the narrative, especially out of Israel, about the Palestinians to change. And I'm curious if you've given that any thought about changing, or just Israel's ability or obligation to send a message about the need for the Palestinians indeed to achieve self determination and thrive. Tal Becker:   Well, I think first, it's important to articulate how difficult that is, simply because, I mean, Israel has faced now two years of war, and the sense that I think many Israelis felt was that Palestinian society at large was not opposed to what happened on October 7, and the dominant narratives in Palestinian society, whether viewing Israel as some kind of a front to Islam, or viewing Israel as a kind of colonial enterprise to then be like in the business of suggesting a positive vision in the face of that is very difficult, and we do tend Manya, in these situations, when we say the narrative has to change, we then say, on the other side, they have to change the narrative, rather than directing that to ourselves. So I think, you know, there is an obligation for everyone to think about how best to articulate their vision.  It's a huge, I think, obligation on the Palestinian leadership, and it's a very one they've proved incapable of doing until now, which is genuinely come to terms with the Jewish people's belongingness to this part of the world and to their right to self determination. It's a core aspect of the difficulty in addressing this conflict. And having said all that, I think we as Israeli Jews also have an obligation to offer that positive vision. In my mind, there is nothing wrong with articulating an aspiration you're not sure you can realize, or you don't even know how to realize. But simply to signal that is the direction that I'm going in, you know?  I mean Prime Minister Netanyahu, for example, talks about that he wants the Palestinian people to have all the power to govern themselves and none of the power to threaten Israel. Which is a way of saying that the Palestinian people should have that capacity of self determination that gives them the potential for peace, prosperity, dignity, and security, But not if the purpose of that is to essentially be more focused on destroying Israel than it is on building up Palestinian identity. Now that I think, can be articulated in positive terms, without denying Israel's connection to the land, without denying the Jewish people's story, but recognizing the other. And yes, I think despite all the difficulties, victory in war is also about what you want to build, not just what you want to destroy. And in that sense, our ability to kind of frame what we're doing in positive terms, in other words, not just how we want to take away the capacities of the extremists, but what we want to build, if we had partners for that, actually helps create that momentum. So I would just say to Dr Ali's point that, I think that's a shared burden on all of us, and the more people that can use that language, it can actually, I think, help to create the spaces where things that feel not possible begin to maybe become possible. Manya Brachear Pashman:   Which in many ways Trump's 20 point plan does that. It doesn't just only talk about disarming Hamas. It talks about rebuilding Gaza. Are there other ways in which Israel can assure the success of the Palestinian people and push forwards. Can you envision other ways? Tal Becker:   Well, I mean, I'm sure there's lots that people can do, but there is a burden on the Palestinian people themselves, and I do find that a lot of this discourse kind of takes agency away from the Palestinian people and their leadership. In a way, there's a kind of honesty to the Trump plan and the Security Council resolution that was adopted endorsing the plan that has been missing for quite a while. The Trump plan, interestingly, says three things.  It says, on this issue of a kind of vision or pathway. It says, first of all, it basically says there is no Palestinian state today, which must have come as a bit of a shock for those countries recognizing a Palestinian state. But I think that is a common understanding. It's a little bit of an illusion to imagine that state.  The second thing is how critical it is for there to be PA reform, genuine reform so that there is a responsible function in Palestinian governing authority that can actually be focused on the welfare of its people and govern well.  And the third is that then creates a potential pathway for increasing Palestinian self-determination and moving potentially towards Palestinian statehood, I think, provided that that entity is not going to be used as a kind of terror state or a failed state. But that, I think, is a kind of honest way of framing the issue. But we don't get around Manya the need for responsibility, for agency. So yes, Israel has responsibility. Yes, the countries of the region have responsibilities.  But ultimately, the core constituency that needs to demonstrate that it is shifting its mindset and more focused on building itself up, rather than telling a story about how it is seeking to deny Jewish self determination, is the Palestinian leadership. And I do think that what's happening in Gaza at least gives the potential for that.  You have the potential for an alternative Palestinian governance to emerge. You have the potential for Hamas to be set back in a way that it no longer has a governing role or a shape in shaping the agenda. And I think if we can make Gaza gradually a success story, you know, this is a bit too optimistic for an Israeli to say, but maybe, maybe we can begin to create a momentum that can redefine the Israeli Palestinian relationship. Manya Brachear Pashman:   So I asked what can Israel do to move forward to assure the Palestinians that they are behind their success and thriving? What can Israel do to make sure that it's respected, that is not facing the challenges from the West, from that region. What can Israel do? What is Israel's obligation, or is that an unfair question, to ensure its success and its moving forward? Tal Becker:   I think it's a really difficult question, because the criticism that Israel has gotten throughout this war and the threats to its legitimacy in the way that they've erupted, I think, is a really complicated phenomena that has many moving parts. So some part of it, I think, rightly, is about Israeli policy and Israeli language and the way it has framed what it has been doing, and really the unbelievable moral dilemmas that the war in Gaza posed, and how Israel conducted itself in the way of those dilemmas. And people can have different views about that.  I think there's a misunderstanding, very significantly, of the nature of the battlefield and how impossible Hamas in its deliberate kind of weaponization of the civilian population, made that. So there's one component that has to do with Israel. There's another component that we can't ignore, that has to do with antisemitism. And that, I think, for that group right who almost define themselves through their hostility towards the Jewish people and towards the very idea of Jewish self determination, it's hard to think anything that Israel says or does that actually matters, right? These were the people who were criticizing Israel even before it responded.  And so in that sense, I think putting too much on Israel is a problem. Maybe I'll just focus on the area that I think is most interesting here, and that is, in my view, a lot of the argument about Israel in the West, we'll take the US, for example, is actually not an argument about Israel, but more an argument about the US that is channeled through Israel. In other words, a lot of people seem to be having their argument about America's story of itself channeled through their argument about Israel. And what they're actually arguing about is their vision of America.  And you can see different versions of this. There's a story of America as perhaps a kind of white Christian country that was exploited by immigrants and is exploited by other countries in the world, and that narrative kind of tends pushes you in a direction of having a certain view, in my view, mistaken, in any event, about Israel. That is more to do about your story of America than it has anything to do with what Israel is doing or saying. And then you hear this very loudly, and I'm not suggesting these are exactly even.  But on the more radical kind of progressive left, you have a story of America as essentially a country that never came over the legacy of slavery, a country that has to kind of apologize for its power, that it sees itself as a colonial entity that can't be redeemed. And when you're kind of locked in that version of America, which I kind of think is a kind of self hating story of America. Then that then projects the way you view Israel more than anything Israel says or does. So this has a lot to do with America's, and this is true of other countries in the West, that internal struggle and then the way different actors, especially in the social media age, need to position themselves on the Israel issue, to identify which tribe they belong to in this other battle.  So in my view, people who care about the US-Israel relationship, for example, would be wise to invest in this, in the battle over America's story of itself, and in that sense, it's less about Israeli public diplomacy and less about Israeli policy. It's much more about the glasses people wear when they look at Israel. And how do you influence those glasses? Manya Brachear Pashman:   I could sit here and talk to you all day, this is really fascinating and thought provoking. I do want to ask two more questions, though, and one is, I've been harping on what can Israel do? What are Israel's obligations?  But let me back up a step. What about the Arab states? What are the other neighbors in the region obligated to do to assure the Palestinians that they're going to succeed and thrive? Tal Becker:   Yeah, I mean, it's a really important question and, and I think that for many, many years, we suffered from, I would say, a basic lack of courage from Arab states. I'm generalizing, but I hope that others would advance their interests for them. And in some sense, I think the Abraham Accords really flipped that, because Abraham Accords was the Arab states having the courage and the voice to say, we need to redefine our relationship with with Israel, and in that way, create conditions, potentially for Palestinians to do, to do the same.  I would say that there are a whole set right, and, not my position to kind of be the lecturer, and each country is different in their own dynamics. I think the first from an Israeli perspective, of course, is to really push back against this attempt to delegitimize the Jewish people's belonging in the Middle East, and not to allow this kind of narrative where the only authentic way to be a Palestinian or a Muslim is to reject the idea that other peoples live in the region and have a story that connects them to it, and Israel is here to stay, and it can be a partner. You can have disagreements with it. But the idea that it's some kind of illegitimate entity, I think, needs to be taken out of the lexicon fundamentally. I think a second area is in really this expectation of Palestinian especially in the Israeli Palestinian context, of being partners in holding the Palestinians accountable not to have the kind of the soft bigotry of low expectations, and to really recognize Palestinian agency, Palestinian responsibility and also Palestinian rights, yes, but not in this kind of comic strip, victim villain narrative, where Israel has all the responsibilities and the Palestinians have all the rights. My colleague, Einat Wilf, for example, talks about Schrodinger's Palestine. You know, Schrodinger's Cat, right? So Schrodinger's Palestine is that the Palestinians are recognized for rights, but they're not recognized for responsibilities. And Israel has rights and responsibilities. And finally, I would say in terms of the the taking seriously the spoilers in the region, and working with Israel and with our partners to make sure that the spoilers in the region don't dictate the agenda and don't have the capacity to do so, not just hoping that that, you know, Israel and the US will take care of that, but really working with us. And I think a few countries are really stepping up in that regard. They have their own constraints, and we need to be respectful of that, and I understand that.  But I think that, you know, this is a strategic partnership. I sometimes joke that with the Emirates, it's a Jewish and a Muslim state, but it's a Catholic marriage. We've kind of decided to bind together in this kind of strategic partnership that has withstood these last two years, because we want to share a vision of the Middle East that is to the benefit of all peoples, and that means doing kind of three things at once. Meaning confronting the spoilers on the one hand, investing in regional integration on the other, and seeing how we can improve Israeli Palestinian relations at the same time. So working in parallel on all three issues and helping each other in the process and each other thrive. I mean, there's a whole bunch of stuff beyond the conflict. There's, you know, AI and fighting desertification and irrigation and defense tech and intelligence, and a whole host of areas where we can cooperate and empower each other and be genuine partners and strengthen our own societies and the welfare of our own peoples through that partnership for ourselves, for each other and for the region. So there's a lot to do. Manya Brachear Pashman:   And my last question – I've asked, what do the Arab states need to do? What does Israel need to do? What do Jewish advocates around the world need to do?  Tal Becker:   So I think the most important thing at this moment for me, Manya, is courage. There is a danger, because of the rise in antisemitism and the kind of hostility that one sees, that Jews in particular will become more silent. And they'll kind of hide a little bit in the hope that this will somehow pass them. And I think what our history has taught us, is generally, these are phenomena that if you don't stand up against them early, they become extremely powerful down the line, and you can't, and it becomes very, very costly to confront them.  So it takes courage, but I would say that communities can show more courage than individuals can, and in that sense, I think, you know, insisting on the rights of Jews within the societies in which they live, fighting for those kind of societies, that all peoples can prosper in. Being strong advocates for a kind of society in which Jews are able to thrive and be resilient and prosper, as well as others as well. I think is very important.  Just in a nutshell, I will say that it seems to me that in much of the world, what we're seeing is liberalism being kind of hijacked by a radical version of progressivism, and nationalism being hijacked by a version of ultra-nationalism. And for Jews and for most people, the best place to be is in liberal nationalism. Liberal nationalism offers you respect for collective identity on the one hand, but also respect for individual autonomy on the other right. That's the beautiful blend of liberal nationalism in that way, at least aspirationally, Israel, being a Jewish and democratic state, is really about, on the one hand, being part of a story bigger than yourself, but on the other hand, living a society that sees individual rights and individual agency and autonomy. And that blend is critical for human thriving and for meaning, and it's been critical for Jews as well. And so particularly across the diaspora, really fighting for liberal national identity, which is being assaulted from the extremes on both sides, seems to me to be an urgent mission. And it's urgent not just for Jews to be able not to kind of live conditionally and under fear and intimidation within the societies they live, but as we've seen throughout history, it's pretty critical for the thriving of that society itself.  At the end of the day, the societies that get cannibalized by extremes end up being societies that rot from within. And so I would say Jews need to be advocates for their own rights. Double down on Jewish identity, on resilience and on literacy, on Jewish literacy. At the same time as fighting for the kind of society in which the extremes don't shape the agenda. That would be my wish. Manya Brachear Pashman:   Making liberal nationalism an urgent mission for all societies, in other words, being a force for good. Tal Becker:   Yes, of course. Manya Brachear Pashman:   Our universal mission. Thank you so much. Thank you so much for sharing all of these thoughts with us and safe travels as you take off for the next destination. Tal Becker:   Thank you very much, Manya. I appreciate it. Manya Brachear Pashman:   As we approach the end of the year, and what a year it's been, take some time to catch up on episodes you might have missed along the way, rewind and listen to some of my more memorable interviews, such as my conversation with former Israeli hostage Shoshan Haran, abducted with her daughter, son in law and grandchildren during the Hamas terror attack on October 7, 2023. Meet doctors or hen and Ernest Frankel, two MIT professors who amid anti Israel academic boycotts, are trying to salvage the valuable research gains through collaboration with Israeli scholars. And enjoy my frank conversation with Jonah Platt, best known for playing Fiyero in Broadway's wicked who now hosts his own hit podcast Being Jewish with Jonah Platt. Hard to believe all of this and more has unfolded in 2025 alone. May 2026 be peaceful and prosperous for us all.  

From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

L'Islam au quotidien #81Émission live du lundi 22 décembre 2025____________________________________________

Salima Adelstein discusses her journey into Sufism, emphasizing the evolution of the soul and the importance of divine love. She recounts her initial encounter with a Sufi master in New Mexico, which led to her initiation and subsequent transformation.Salima explains Sufism as a direct experience with God, transcending traditional Islam and appealing to all seekers of truth. She highlights the misconceptions about Sufism, such as its exclusivity to Muslims, and its universal applicability. Salima also touches on the concept of Fanaa (ego annihilation) and Baqa (self-subsisting in divine love), and the importance of love and gratitude in spiritual practice.Become a supporter of this podcast: https://www.spreaker.com/podcast/next-level-soul-podcast-with-alex-ferrari--4858435/support.Take your spiritual journey to the next level with Next Level Soul TV — our dedicated streaming home for conscious storytelling and soulful transformation.Experience exclusive programs, original series, movies, tv shows, workshops, audiobooks, meditations, and a growing library of inspiring content created to elevate, heal, and awaken. Begin your membership or explore our free titles here: https://www.nextlevelsoul.tv

Al-Bayan Class by Javed Ahmed Ghamidi | Surah Al-Mu'Minun – Part 10 – Verses 34–43

We would like to thank our advertisers for our podcast: This episode is brought to you by Gold Co! Get up to $10,000 in FREE silver when you go to https://DineshGold.com. Don’t wait - The time to invest in gold and silver is now! In this episode, Dinesh discusses who is an American. Dinesh asks how “America First” is compatible with defending Islam. Frank Turek joins Dinesh to talk about Charlie Kirk and the true meaning of Christmas.See omnystudio.com/listener for privacy information.

Original link: https://www.youtube.com/watch?v=_mZy5W-E1vU _______________________________________ If you appreciate my work and would like to support it: https://subscribestar.com/the-saad-truth https://patreon.com/GadSaad https://paypal.me/GadSaad To subscribe to my exclusive content on X, please visit my bio at https://x.com/GadSaad _______________________________________ This clip was posted on December 22, 2025 on my YouTube channel as THE SAAD TRUTH_1970: https://youtu.be/r8zKD1t6wHo _______________________________________ Please visit my website gadsaad.com, and sign up for alerts. If you appreciate my content, click on the "Support My Work" button. I count on my fans to support my efforts. You can donate via Patreon, PayPal, and/or SubscribeStar. _______________________________________ Dr. Gad Saad is a professor, evolutionary behavioral scientist, and author who pioneered the use of evolutionary psychology in marketing and consumer behavior. In addition to his scientific work, Dr. Saad is a leading public intellectual who often writes and speaks about idea pathogens that are destroying logic, science, reason, and common sense.  _______________________________________

Send us a textIn this week's episode we discussed the Christmas season this year. So grab a cup of cocoa or coffee and settle in with us as we celebrate with laughter, reflection, and a little holiday magic. In this Christmas special, we slow down to reflect on the year, share meaningful stories, and explore what the season really means, beyond the lights and gifts.Our Links:Retrospect

In this episode of Crossing Faiths, John Pinna speaks with Shaka Mitchell, founder of the Come Together Music Project, about utilizing music as a tool to deepen relationships and foster vulnerability across cultural and political divides. They discuss the origins of Mitchell's podcast, which invites guests to share songs based on specific prompts, leading to unexpected and humanizing conversations—such as a dialogue between strangers regarding their differing perspectives on safety and isolation during the COVID-19 pandemic. The pair also explores the intersection of faith and community, touching on the nuances of celebrating Christmas in diverse households, the communal nature of holiday traditions like caroling, and the parallels between church bells and the recently approved broadcast of the Islamic call to prayer in New York City. Ultimately, the interview highlights how music serves as a universal language that can lower defenses and allow individuals from opposing backgrounds to find common ground. Shaka Mitchell Substack: https://substack.com/@shakamitchell Come Together Podcast: https://open.spotify.com/show/13xN302EaRVizFTrsDZVRq https://podcasts.apple.com/sn/podcast/come-together-podcast/id1691123150

Hour 1 of The Marc Cox Morning Show blends local flavor with national fire. The team opens with talk of a 70-degree Christmas, a failed “snow car” giveaway, and festive Grinch sightings before diving into the explosive weekend at AmFest — from JD Vance's populist warnings to Tucker Carlson's fiery remarks on division and faith. Kim's “On a Whim” tackles radical Islam's rise and Europe's retreat from its own traditions, while Marc calls for stronger immigration control and cultural defense. The hour closes with JD Vance's full-throttle speech and reaction to Jasmine Crockett's meltdown, capped by new revelations about Georgia's 2020 election count.

In this charged “Kim on a Whim,” the discussion takes aim at the growing threat of radical Islam and the refusal of many leaders to confront it. Kim cites global terror statistics showing tens of thousands of Islamist attacks since 9/11 and argues that political correctness and open-border policies have left Western nations vulnerable. Marc adds that too few Muslim leaders publicly condemn violence, while Europe's fear-driven cancellations of public celebrations show how far the problem has spread. The segment closes with a call for tougher immigration policies and a defense of free speech and national security.

Islam, savoir et cultures #12 - Les dangers de l'intelligence artificielle pour la foiÉmission live du vendredi 19 décembre 2025____________________________________________

On December 20th, President Trump's Director of National Intelligence Tulsi Gabbard issued a powerful warning to the AmFest audience. She declared that Islam's sharia-supremacist ideology, which she called “Islamism,” is “the greatest near and long-term threat to our freedom and security.” Director Gabbard's warning could hardly be more timely as the President will imminently act on recommendations by the Secretaries of State and Treasury about whether, and to what extent, he should ban the world's preeminent champion of that toxic ideology – namely, the Muslim Brotherhood.  The Brotherhood's most important enablers, Qatar and Turkey, clearly oppose any such sanctions. But the evidence that it is a foreign terrorist organization and its toxic “political ideology” seeks our nation's destruction cannot be ignored, let alone given a pass.  Take action now by calling on President Trump to ban the Brotherhood at BantheBrotherhood.org.  This is Frank Gaffney.

Shahram Hadian is the founder of Truth in Love Ministry. He is a Christian pastor and a former Muslim. Shahram was born in Iran and came to America in 1978 to escape an oppressive Islamic regime and committed his life to Jesus Christ in 1999. He has an extensive background not only as a pastor, but also is a former police officer, teacher, coach and servant leader in his community. Despite consistent attacks upon Jews and Christians around the world (infidels), Islam is claiming to be the victim and that the real problem is Islamophobia. Recent strong statements from individuals such as Congressman Randy Fine and Senator Tommy Tuberville have no doubt fueled the fire. The solution that's being called for is a unified definition of Islamophobia that includes insults to their prophet, their sacred symbols and those holding to a perspective that is in opposition to Islam. As Shahram noted in his comments dealing with the recent Bondi Beach shooting in Sydney, Australia, the reaction by the government shows they are more afraid of the jihadists within their borders than they are the Christians or Jews who aren't going around blowing things up. This is why when you hear terms like "Islamist," "Radical Islam" or "extremism," these are attempts at deflection in order to create the false narrative that there's a peaceful version of Islam, which 1,400 years of history has proven false. Shahram also indicated that it can be proven Islamic Sharia Law, as a legal system, violates the tenets of the First Amendment to the Bill of Rights. If this fact alone is ignored, it opens the door wide open to the advancement of Islam with no opposition.

I sit down with former Oklahoma state senator and current Oklahoma director of the Freedom Caucus, Nathan Dahm. We discuss the rise of Islam in Oklahoma and the controversy surrounding the Broken Arrow planning commission voting to recommend the construction of a large mosque to the city council - in spite of hundreds of local residents protesting it. As usual, Dahm anchors his argument in the the constitution to present a clear-minded explanation of why Islam is not compatible with Western society.    And check out my amazing sponsors!    Motus Health - https://motushealth.com They are currently helping people who may be suffering with: Neuropathy Frozen shoulder Degenerated & Herniated Discs TMJ & jaw pain Weight Loss Autoimmune Disorders Gut Health Fibromyalgia Headaches & Migraines Trigeminal Neuralgia Knee Pain And more!! https://motushealth.com Michael Mcguire with McGuire Capitol    https://mcguirecap.com We pride ourselves on providing retirement income strategies to Bethany, OK and the surrounding communities. We take a look at your assets — including everything from your bank accounts, pension, and Social Security benefits, to your estate plans, wills, taxes, insurance policies and more Our end goal is to help create financial clarity and to promote multi-generational wealth. We offer: Insurance planning Beneficiary review Retirement planning Financial needs analysis Analysis of present and future expenses Income planning  https://mcguirecap.com   Stevens Trucking  https://stevenstrucking.com  Stevens Trucking maintains over 350 power units in our fleet so we ensure our customers and drivers always have top of the line equipment With over 1,600 trailers, we are able to offer a drop-and-hook solution to keep your freight moving quickly and secure. While also helping our drivers get extra miles so they can keep on pullin' more loads. https://stevenstrucking.com

A Lowdown Christmas special with Rev. Richard ColesRichard Coles is a man of many parts and many talents - a former rock star turned vicar, who inspired the BBC TV series "Rev" and continues to be a prominent figure in religious and media circles, presenting radio shows and writing thrillers. With Lowdown host Nick Cohen, Richard explores the declining role of Christianity in Britain, with discussions about the changing nature of religious practice and the tension between moderate and more politically charged forms of faith.The pair talk about the relationship between religion and politics, particularly focusing on how Christianity is used as an identity marker and the challenges faced by institutions like the Church of England in addressing societal changes. Richard and Nick examine the current state of modern conservatism, discussing its shift towards destructive politics and the decline of the centre-right in Britain.Declining Christianity in Modern BritainRichard and Nick also discuss the declining role of Christianity in Britain, noting a drop from 71% Christian in the 2001 census to 42% in 2021. Richard explores the tension between those with a part-time faith who attend Christmas services and committed Christians who hold strong beliefs.Christianity, Politics, and Social ChangeRichard and Nick discuss the relationship between religion and politics, particularly focusing on how some people use Christianity as a marker of identity against liberalism and Islam. Richard explains that while many people affiliate with Christianity for social reasons, true faith involves transformation and challenge. The conversation then shifted to the Anglican Church's stance on same-sex marriage, with Richard noting that while the Church has tentatively approved blessings for same-sex couples, conservative elements are pushing back against this progress. They discuss the rise of post-liberalism in both America and Britain, with Nick suggesting that homophobia is a key driver of this movement, which Richard agrees was often true.Conservative Church's LGBTQ+ OppositionNick Cohen and Richard Coles discuss the Conservative grouping within the Church of England, particularly Holy Trinity in Brompton, London,, which has opposed LGBTQ+ inclusion and embraces a pessimistic, ahistorical view of Christianity. They highlight the influence of figures like Paul Marshall, who owns media outlets critical of the Church of England, and connect this movement to broader right-wing ideologies. The conversation touches on how these groups have shifted rapidly, becoming increasingly hostile to LGBTQ+ individuals and embracing conspiracy theories.Decline of Center-Right in BritainNick and Richard discuss the decline of the centre-right in Britain, noting how extreme positions attract more attention and funding, particularly from the American market. They highlighted the increasing polarisation and rancour in political discourse, comparing it to historical conflicts like the Wars of the Roses. Richard shared his experiences as a vicar, including conducting services like a "Blue Christmas" for those who find the holiday season difficult. They also discussed the challenges faced by the Anglican Church in reconciling its traditional views with the changing societal norms on issues like gay marriage. Nick expresses concerns about the future of institutions like the Church of England and the BBC, while Richard suggested that such institutions might be missed once they are gone.Read all about it!The Rev. Richard Coles is an author, radio presenter and a former 1980's rock star - one half of the 1980's pop duo sensation - The Communards (with Jimmy Somerville) and, before then, Bronski Beat! Richard's latest thriller is Murder at the Monastery: A Canon Clement MysteryNick Cohen's @NichCohen4 latest Substack column Writing from London on politics and culture from the UK and beyond. Hosted on Acast. See acast.com/privacy for more information.

From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Azim Ahmed considers the cultural and religious significance of stars across many different faiths.Professor George van Kooten from the Faculty of Divinity at the University of Cambridge discusses the Star of Bethlehem and the journey of the Magi, while Conwy Fisherman, Carl Davies, explains celestial navigation.Author and Mathematician, Professor Sarah Hart, describes what a hexagram is.Dr Jaclyn Granick from the School of History, Archaeology and Religion at Cardiff University, tells us the origins of the Star of David and how its identity has changed over time.Senior Lecturer in Islamic Studies at Cardiff University, Dr Mansur Ali, explains why stars feature prominently in Islam.Plus, Author and Welsh Witch, Mhara Starling, reveals the magic behind the pentagram.Presented by Azim Ahmed. Produced by Stuart Russell. Audio Supervision by Searle Whittney.

From the end of the American Civil War to the start of World War II, the Protestant missionary movement unintentionally tilled the soil in which American Islamophobia would eventually take root. What ideas did missionaries in Islamic contexts pass on to later generations? How were these ideas connected to centuries-old Protestant discourses about Muslims and gender beginning in the Reformation? And what bearing does this history have on the birth of Islamophobia and on Christian-Muslim dialogue efforts in the US today? In answering these questions, Re-inventing Islam traces the gender constructs that have informed historical Protestant perceptions of Islam, especially in the far-reaching textual, visual, and material influences of the American and British movement for missions to Muslims. This book first considers Protestant discourse about Muslim women and men from the Reformation to the Enlightenment. Then it turns to the colossal archive of literature, images, and cultural objects that missionaries--and particularly missionary women--collected from Islamic contexts and used to inform and motivate their constituents.Anglo-Protestants in the nineteenth and early twentieth centuries perpetually re-invented stereotypes about Muslims and used these negative images to achieve particular Protestant theological and political purposes, including missionary aims. They did so when disseminating gender critiques widely to Protestant men, women, and children. Why did they re-invent Islam? Deanna Ferree Womack argues that they did so to reinforce Protestant theological claims, to justify their evangelistic endeavors, to express both humanitarian concern and Eurocentric views of the world, and to support British and American cultural, economic, and military expansion. Simultaneously, however, this same missionary movement educated its constituents about diverse Islamic cultures, in part by providing humanizing images of Islam. Missionaries also formed personal relationships with Muslims that would open pathways toward formal efforts of Christian-Muslim dialogue after the mid-twentieth century. Americans have inherited all of these legacies. In revisiting this history readers will find new possibilities for building a more open and just future. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

John 12:35–50,So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light.” When Jesus had said these things, he departed and hid himself from them. 37 Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled:“Lord, who has believed what he heard from us,and to whom has the arm of the Lord been revealed?” 39 Therefore they could not believe. For again Isaiah said, 40 “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” 41 Isaiah said these things because he saw his glory and spoke of him. 42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God. 44 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. 46 I have come into the world as light, so that whoever believes in me may not remain in darkness. 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. 49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.”One reason this season is the most wonderful time of the year is because it's the end of the year — and that means it's an opportunity to look back and reflect on what the year was like — What are some favorite memories of the year? What are some key themes of the year that stand out? What kind of music did I listen to the most? (I didn't ask that question, but my phone told me anyway).This is the time of year when we're in a review mindset, and that fits very nicely with where we are in the Gospel of John. Because here at the end of Chapter 12, it marks the end of Jesus's public ministry — and John, the Gospel writer, has a review mindset. Just to get our bearings again on this Gospel as a whole, there are two main parts:Part One is Chapters 1-12, which is Jesus's public ministry.Part Two is Chapters 13-20, which is Jesus's private ministry focused on his disciples.Part One has been called the Book of Signs, Part Two has been called the Book of Glory. And it's worked out for us that Part One has been our sermon series in 2025 (and Part Two, God willing, will be 2026).And so here at the end of Part One, it would make sense to look back and reflect on what we've seen this year — and John actually does that for us. In today's passage, John highlights three themes we've seen so far in this Gospel, and the plan for the sermon is to unpack each one and then ask What does it mean for us? It's one thing to understand what John is saying — we start there — but then we need to know what difference it makes in our lives. That's where we're headed. Here's the first theme. It is …1. The Problem of Unbelief (verses 37–41)We see this right away in verse 37. John says,“Though he [Jesus] had done so many signs before them, they still did not believe in him …”You can hear the summary tone in how John says it. Even after all this time, after all these miracles, after all his teaching, still the people did not believe Jesus. That (unfortunately) is consistent with what we've seen since the beginning of this Gospel. Remember how John started back in Chapter 1, verse 10: [Jesus] was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him.And that idea just gets repeated:3:19, “the light has come into the world, and people loved the darkness rather than the light …”6:36, Jesus says, “you have seen me and yet do not believe.”7:5, “not even his brothers believed in him.”10:25, the Jews said to him, “If you are the Christ, tell us plainly.” Jesus answered them, “I told you, and you do not believe…”So yeah, this unbelief is a big deal. It's been a problem from the start, and even after 12 chapters (after this whole year!), the people still don't believe. But now John is going to explain why: He takes us behind the scenes theologically and he tells us that the people's unbelief is in fulfillment of Old Testament prophecy. Bringing in IsaiahJohn shows us this by quoting two different passages from the Book of Isaiah — and we could spend so much time on this because it's so good — but I just wanna show you two things:The first is in verse 38. Everybody find verse 38. And help me out: when you find verse 38, look at the indented quote that starts with the word “Lord.” So everybody: verse 38, the word “Lord” — if you see it, say got it. The quote says:“Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?”This is Isaiah 53, verse 1, and it's from the famous passage about the Suffering Servant. The context of that passage is that God has exalted his Suffering Servant and the nations are astonished by him, but the people of Israel reject him. Isaiah is saying the message has been announced, the signs have been seen, but still, Israel does not believe. In other words, Isaiah is saying the same thing John is trying to say! — and so John connects the dots: The unbelief we see in response to Jesus in his public ministry is the unbelief that Isaiah prophesied. That's the first thing to see here.Here's the second … It comes in verse 41, but track with me for a minute …John says, verse 39, in fulfillment of Isaiah 53:1, “Therefore they could not believe.” And then he quotes Isaiah again, this time from Isaiah Chapter 6 about God blinding the eyes of unbelievers and hardening their hearts. That's verse 40.But now look what John says in verse 41. And this is one you're gonna wanna see. Everybody find verse 41. Chapter 12, verse 41 — if you see it, say Got it.Isaiah said these things [what things? It's the things of Isaiah 6 that John just quoted!] because he saw his glory and spoke of him [Isaiah saw whose glory? Who did Isaiah speak of? — John is clear: it's Jesus].Seeing the King!And if you know Isaiah 6, we can never read that passage the same way again! Isaiah 6 is the famous vision Isaiah had in the year King Uzziah died. Isaiah describes it:I saw the Lord sitting upon a throne high and lifted up and the train of his robe filled the temple. And right away this vision includes a throne and a temple — which is interesting because the throne is the place of a king, and the temple is the place of a priest. So is this a vision of a priest-king? This is something!And the seraphim were there — these are wild-looking angelic creatures with six wings — and they called to one another (and maybe you've heard this before):Holy, holy, holy is the Lord of hosts;the whole earth is full of his glory!And the foundations shook at their voices when they called, and the whole place was filled with smoke. And Isaiah, seeing all this, was undone! He said: Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!”And John says here that Isaiah was talking about Jesus. Isaiah saw Jesus — just like the people in this Gospel for 12 chapters have seen Jesus — but the difference is that Isaiah was changed, the people still refuse to believe just like God said they would. And what it means for us is this: just like there's no such thing as generic faith, there is no such thing as generic unbelief. If you persist in unbelief … if you continue to disbelieve … it means you are rejecting Jesus. It's personal to him …You are rejecting the one who has come to save you. You are rejecting the one who has come to show you God. And you have seen him — that's the point John stresses here.These unbelievers had seen Jesus — there are many unbelievers in our cities today who have heard the message of Jesus — and their unbelief is a rejection of him. That's the problem of unbelief.It's a theme in the first half of this Gospel.Here's the second theme:2. The Priority of Witness (verses 42–43)This is verse 42. Not every single person full-out rejected Jesus, because, verse 42:Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue …This is fascinating: these are people who ‘believed' in Jesus but did not confess him. Which means these people must've had some kind of mental agreement — the claims of Jesus were compelling to them, Jesus made sense to them, but they kept their stance on Jesus private.They didn't want others to know that they thought positively about Jesus, and the verdict of this kind of ‘faith' is that ultimately it's not real. It's not true faith.And that brings up something really important on the topic of faith: it's that true saving faith is always personal, but never private. True saving faith is personal as in you have to believe as an individual — your parents' faith doesn't count as yours, your spouses' faith doesn't count; you, each of you, have to believe) — true saving faith is personal.But true saving faith is never private. If it's real faith, you don't keep it to yourself. That's why the apostle Paul says, Romans 10, verse 9, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.See, faith in Jesus includes allegiance to Jesus, and allegiance doesn't remain hidden. This is one of the reasons Jesus gave us baptism!Baptism is a public witness to our faith in Jesus. It's a way for us to stake our flag in the ground and say, I'm with Jesus, whatever the social cost might be. And, historically, faith in Jesus has always included some kind of social cost. In the days of Jesus — and at the time that John wrote this Gospel — verse 42 says the threat was expulsion from synagogue. That was a cost for Jewish believers: If you were in with Jesus, you were kicked out of Jewish community. That was a real issue for Jewish converts in the early church. And there was a similar issue with Gentiles, because to say “Jesus is Lord” is to say that Caesar is not Lord — and that was a head-turning statement to make as a subject of the Roman Empire!So no matter how you shook it back in the day — it didn't matter who you were or where you were from — there was no way to truly believe in Jesus that did not involve a social cost, or at least risk. Now that's history, but it's also still the case today … In fact, true story …Social Pressure TodayI heard last week from a credible source that there has been an underground Bible study going on with a group of Somali Muslims and 12 of them have embraced the claims of Christ — which is amazing — however, currently, none of them are willing to make it public. Because could you imagine the cost? (This is real. And we should pray for these 12 individuals — that their faith would go all the way, not partial faith, but true saving faith in Jesus Christ.)True saving faith is not private, and it says Jesus is worth the cost.And we have to be careful here, because we can think that this cost is just out there and it doesn't really affect us. But that's not true. It doesn't matter if your context is Islam or Progressivism or Alt-Right politics, there is social pressure everywhere to not be all-in with Jesus.And it's in different ways and in different degrees, but you know it's there … in your workplace … at your school … on your team — And what's dangerous for us is that in many of our circles it's respectable to be okay with Jesus as long as we're not over the top. Like: being spiritual is good. Talking about your ‘faith' is fine. But don't be all about Jesus. Don't love him that much.That kind of pressure might be more subtle than the pressure of Islam, but the irony is that the dynamic is the same: it's allowing social pressure to dictate what we do with Jesus.And John tells us in verse 43 what the real issue is — it has to do with what you love the most. John says the reason these partial believers did not go all-in with Jesus is because, verse 43:“they loved the glory that comes from man more than the glory that comes from God.”And look, I don't know about you, but this gets my attention. I never want to do this. Never.But it makes me wonder if this disordered love that John is talking about is always part of failed witness. Like in those moments when we have opportunity to be public about our faith and we choose not to, do we choose not to because we love the glory of man more than the glory of God?What John is talking about is part of a universal human weakness — we care so much about what other people think.And that's one reason public witness is so important. Because it puts feet to our faith. It shows that we're not just here because our stomachs are full or because we're enamored by miracles, like the way we've seen people be in this Gospel. But we are truly all in with Jesus. We believe in Jesus, and we want people to know, whatever the cost. That's the priority of witness.Here's the third theme:3. The Purpose of Advent (verses 44–50)Now I'm not just saying this because it's Advent. Look at verse 44: And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. And whoever sees me sees him who sent me.Jesus repeats that he has been sent — and of course, he is referring to his first Advent. He's talking about Christmas! That he came here — and what was its purpose? Why did Jesus come? He's very clear about it, verse 46: I have come into the world as light, so that whoever believes in me may not remain in darkness.That's clear enough, but Jesus really wants us to get this. So he tells us again, verse 47:If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world.And that sounds a lot like what Jesus said in Chapter 3. Remember back in Chapter 3, verse 17, Jesus said plainly: For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.There is no ambiguity in the first half of this Gospel. This is the purpose of Jesus's first Advent: Jesus came to save. The Miracle of ConversionAnd one of the reasons Jesus stresses so much that he came to save, not condemn, is because a lot of people end up condemned — and Jesus wants to explain why. Here's the reason: it's because they don't believe in him. In his first Advent, Jesus came to bring salvation, but judgment happens when people reject his salvation. Judgment is what people bring upon themselves by rejecting Jesus who came to save. And their unbelief is judgment already — the blinding and hardening that Isaiah talked about is God giving people over to what they want. This is how the theologian D. A. Carson puts it: God's judicial hardening is not the capricious manipulation of an arbitrary power that curses morally neutral or even morally pure beings, but it is the holy condemnation of a guilty people who are condemned to do and be what they themselves have chosen ( 448–449, abridged)Listen: If you don't want Jesus now, you don't get Jesus later.And that would have been every single one of us apart from the grace of God. Everyone of us who believes in Jesus has the same story if you go back far enough — it's the sovereign grace of God! He chose us in Christ before the foundations of the world and set his love on us, and in the fullness of time he sent Jesus to save us! But we're all born broken and bent away from God, and our only hope is if God does something about that. And he does. By his Spirit through our hearing the gospel, God brings dead hearts to life — we hear the announcement of who Jesus is and what he's done, and we believe. That's the miracle of conversion:Long my imprisoned spirit layFast bound in sin and nature's night;Thine eye diffused a quick'ning ray,I woke, the dungeon flamed with light;My chains fell off, my heart was free;I rose, went forth and followed Thee.That is how Christians are made! Yes, God is at work. He's the one behind it, but what concerns us is what we do with the message of Jesus now.And that's what makes this passage so remarkable. One More InvitationVerse 44 — notice the first few words. John tells us, verse 44:“And Jesus cried out and said…”That might not seem like a big deal, but we need to compare it with how this passage started in verse 36. This is the end of last week's passage. Verse 36, Jesus said:“While you have the light, believe in the light, that you may become sons of light.” [Then John comments] When Jesus had said these things, he departed and hid himself from them.Jesus has been saying, I will not be here much longer, and while I'm here it's your chance to believe. And then he withdraws. He leaves. It's an exit. Verse 36 could be the end of Jesus's public ministry. It seems like it is!But in verse 44 Jesus comes back out. He shows back up to this crowd that's kept rejecting him, and he does it to make one more invitation. He cries out to give one more chance: I am here to save! Believe in me!Hey, I want you to know that I'm so thankful that Jesus is the kind of Savior who gives one more chance — second chances, third, fourth, fifth chances. It took a lot of chances for some of us, and I know it did for me. Look, my whole childhood was chances — chances to believe over and over again, and then one day, I did. I'm so glad Jesus didn't give up on me. Isn't it amazing that the last thing Jesus does to close out his public ministry is give that one more chance? To offer grace one more time. That seems to me like the best way to end the first half of this sermon series. …Maybe you're here and you've heard about Jesus a thousand times, here's one more invitation…Jesus Christ came to this world to save. That was the purpose of Advent. It's the purpose of Christmas. Jesus came to save, and everyone who believes in him will not perish but have eternal life. Would you believe in him today? Just tell him:Jesus, I can't save myself and I'm tired of trying! You came to save me and I believe you!That's a prayer of faith, and that's the invitation for everyone, right now.And that brings us to the Table.The TableFor those of us who have trusted in Jesus, if you've put your faith in Jesus, this Table is a continued public witness each week that we belong to him. When we eat the bread and drink the cup, we are saying: We are united to Jesus Christ by faith, and we give him thanks!

Islam VI - Mt. 5:44-46

Broadcasted from Turning Point USA's AmericaFest 2025 for our last show of the year. Tucker Carlson delivers a pro-Islam speech that panders to Muslims. Texas Attorney General and U.S Senate candidate Ken Paxton joins the show to talk about his race and campaigning against Sen. John Cornyn (R) and Rep. Jasmine Crockett (D). The chief operating officer of Turning Point Action, Tyler Bowyer, discusses the America First agenda and the right's chances in 2028. More Somalian fraud is uncovered in Minnesota. President Trump announced that every member of the United States military would receive a bonus check for $1,776 paid immediately. John Doyle joins the show. ► Subscribe to “Sara Gonzales Unfiltered”! https://www.youtube.com/@SaraGonzalesUnfiltered?sub_confirmation=1Today's Sponsors: ► Relief Factor Visit https://www.relieffactor.com or call 1-800-4-Relief to try the three-week QuickStart today. ► Select Quote Get the right life insurance for YOU, for LESS, and save more than 50% at https://www.SelectQuote.com/SARA today. ► PreBorn Donate securely at https://www.preborn.com/sara or dial #250, keyword BABY. ► Flying Ace Buy online at https://www.flyingacespirits.com/ and use code BLAZE for free shipping. Timestamps: 00:00 – Tucker Carlson's Speech 05:37 – Islam Is NOT Compatible with the West 12:20 – Ken Paxton 24:14 – Tyler Bowyer 40:34 – Somalian Fraud 45:52 – Trump's ‘Warrior Dividends' Connect with Sara on Social Media: https://twitter.com/saragonzalestx https://www.instagram.com/saragonzalestx http://facebook.com/SaraGonzalesTX ► Subscribe on Apple Podcasts https://podcasts.apple.com/us/podcast/sara-gonzales-unfiltered/id1408958605 ► Shop American Beauty by Sara: http://americanbeautybysara.com Sara Gonzales is the host of Sara Gonzales Unfiltered, a daily news program on Blaze TV. Joined by frequent contributors & guests such as Chad Prather, Eric July, John Doyle, Jaco Booyens, Sara breaks down the latest news in politics and culture. She previously hosted "The News and Why It Matters," featuring notable guests such as Glenn Beck, Ben Shapiro, Dave Rubin, Michael Knowles, Candace Owens, Michael Malice, and more. As a conservative commentator, Sara frequently calls out the Democrats for their hypocrisy, the mainstream media for their misinformation, feminists for their toxicity, and also focuses on pro-life issues, culture, gender issues, health care, the Second Amendment, and passing conservative values to the next generation. Sara also appears as a recurring guest on the Megyn Kelly Show, The Sean Spicer Show, Tim Pool, and with Jesse Kelly on The First TV. Learn more about your ad choices. Visit megaphone.fm/adchoices

Patrick Bet-David sits down with Australian pastors Martin and Millicent Sedra to discuss their escape from religious persecution in Egypt, the rise of radical Islam in the West, the Bondi Beach terror attack, censorship laws in Australia, and why they believe Christianity and Islam are fundamentally incompatible. A raw and intense conversation on faith, freedom, and the future of the West.------Ⓜ️ CONNECT WITH MARTIN ON MINNECT: https://bit.ly/44DEOqLⓂ️ CONNECT WITH MILLICENT ON MINNECT: https://bit.ly/48YArI5✝️ FAITH OVER FEAR COLLECTION: https://bit.ly/3MIFOUu

The History of Jihad: From Muhammad to ISIS. Robert Spencer https://youtu.be/yTMFsl_RmeY?si=RoPPUlCzL8lN2WbD Sangam Talks 1.11M subscribers 176,278 views Premiered Mar 16, 2021 Reclaiming Indian History It is taken for granted, even among many Washington policymakers, that Islam is a fundamentally peaceful religion and that Islamic jihad terrorism is something relatively new, a product of the economic and political ferment of the twentieth century. But in The History of Jihad: From Muhammad to ISIS, Islamic scholar Robert Spencer proves definitively that Islamic terror is as old as Islam itself, as old as Muhammad, the prophet of Islam, who said “I have been made victorious through terror.” Spencer briskly traces the 1,400-year war of Islamic jihadis against the rest of the world, detailing the jihad against Europe, including the 700-year struggle to conquer Constantinople; the jihad in Spain, where non-Muslims fought for another 700 years to get the jihadi invaders out of the country; and the jihad against India, where Muslim warriors and conquerors wrought unparalleled and unfathomable devastation in the name of their religion. Told in great part in the words of contemporary chroniclers themselves, both Muslim and non-Muslim, The History of Jihad shows that jihad warfare has been a constant of Islam from its very beginnings, and present-day jihad terrorism proceeds along exactly the same ideological and theological foundations as did the great Islamic warrior states and jihad commanders of the past. The History of Jihad: From Muhammad to ISIS is the first one-volume history of jihad in the English language, and the first book to tell the whole truth about Islam's bloody history in an age when Islamic jihadis are more assertive in Western countries than they have been for centuries. This book is indispensable to understanding the geopolitical situation of the twenty-first century, and ultimately to formulating strategies to reform Islam and defeat radical terror. About the Speaker: ROBERT SPENCER is the director of Jihad Watch and a Shillman Fellow at the David Horowitz Freedom Center. He is the author of twenty-one books, including the New York Times bestsellers The Politically Incorrect Guide to Islam (and the Crusades) (Regnery Publishing) and The Truth About Muhammad (Regnery Publishing) and the bestselling The History of Jihad From Muhammad to ISIS (Bombardier Books) . Spencer has led seminars on Islam and jihad for the FBI, the United States Central Command, United States Army Command and General Staff College, the U.S. Army's Asymmetric Warfare Group, the Joint Terrorism Task Force (JTTF), the Justice Department's Anti-Terrorism Advisory Council and the U.S. intelligence community. He has discussed jihad, Islam, and terrorism at a workshop sponsored by the U.S. State Department and the German Foreign Ministry. He is a senior fellow with the Center for Security Policy. Timestamped Chapters 00:00 Introduction: The Jihad Question in Modern Context 05:07 Quranic Foundations of Islamic Warfare 08:14 The Conquest of India: Muhammad ibn Qasim 12:32 Instructions for Total Conquest and Submission 17:11 Demographic Transformation Through Oppression 21:19 Akbar's Exception: Less Islam, More Humanity 23:26 Love Jihad: Ancient Strategy, Modern Implementation 26:28 The "Religion of Peace" Deception Strategy 29:31 Islamic Scholars as Enablers, Not Reformers 33:16 The Myth of Moderate Islam Exposed 38:54 Apostasy: The Death Penalty Keeping Islam Alive 43:58 Love Jihad in Europe: Britain's Coverup Scandal 49:01 France Takes Action: Hope for European Resistance 54:18 What Hindus Can Do: Practical Resistance Strategies 58:26 Future Scenarios: AI, Modernization, and Islamic Cycles 1:02:28 Why Educated Muslims Join ISIS 1:07:00 The West's Suicidal Trajectory 1:11:18 Building Coalitions: The Need for Non-Muslim Unity 1:18:35 Identifying Fake Ex-Muslims: Key Warning Signs 1:23:51 Christian Organizations' Dangerous Naivety 1:26:53 The Realistic Future: Will Islam Ever End? Subscribe to our YouTube channels: YouTube English:    / sangamtalks   YouTube Hindi:    / sangamhindi   Follow Sangam Talk on social media : Telegram : https://t.me/sangamtalks Twitter:   / sangamtalks   Facebook:   / sangamtalks   Instagram:   / sangamtalks   Website: https://www.sangamtalks.org Donate: https://www.sangamtalks.org/donate Hashtags #islamichistory #india #jihad #lovejihad #robertspencer #sangamtalks #history #geopolitics #islam #hinduism #breakingindia #historicaltruth #academicfreedom #civilizationalwarfare #dhimmitude #islamicconquest #templedestructions #forcedconversions #apostasy #islamophobia #taqiyya #moderateislam #europeanislam #britishcoverup #hindurights #islamiclaw #sharia #interfaithdialogue #religiousfreedom #culturaldefense  

The Human Equation with Joe Pangaro – This piece examines whether Islam and Western values can coexist in a modern world shaped by extremism, fear, and cultural conflict. It separates radical ideology from mainstream faith, confronts uncomfortable realities about violence, and explores historical and modern examples of interfaith cooperation while arguing for vigilance, honesty, and a renewed commitment to shared...

Erika Kirk THROWS Down the Gauntlet; Islam Attacks AGAIN | The Mark Driscoll Show | Ep 10Follow on social media!YouTube: https://www.youtube.com/MarkDriscollMinistries?sub_confirmation=1Facebook: https://www.facebook.com/pastormarkInstagram: https://www.instagram.com/markdriscollTikTok: https://www.tiktok.com/@pastormarkdriscollTwitter: https://linktr.ee/markdriscoll Click here for more resources: https://linktr.ee/markdriscoll


TERRORISTS SHOT and killed 15 people in Australia last weekend. Contrary to the media narrative, this is another example of the long conflict between Islam and the world. The history of Islam's relations with non-Muslims over the last 1,400 years is violent. Unlike most other religions, the rewards promised to Muslims are carnal—physical pleasures, in this world or the next. Also: Steven Spielberg's forthcoming film Disclosure Day brings the idea of “first contact” with ETIs back to the forefront of pop culture. From a Christian perspective, humans have been visited by non-human entities for millennia, and first contact took place in Eden. Sharon's niece, Sarah Sachleben, was recently diagnosed with stage 4 bowel cancer, and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Follow us! X (formerly Twitter): @pidradio | @sharonkgilbert | @derekgilbert | @gilberthouse_tvTelegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunkerSubstack: gilberthouse.substack.comYouTube: @GilbertHouse | @UnravelingRevelationFacebook.com/pidradio Thank you for making our Build Barn Better project a reality! Our 1,200 square foot pole barn has a new HVAC system, epoxy floor, 100-amp electric service, new windows, insulation, lights, and ceiling fans! If you are so led, you can help out by clicking here: gilberthouse.org/donate. Get our free app! It connects you to this podcast, our weekly Bible studies, and our weekly video programs Unraveling Revelation and A View from the Bunker. The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at pidradio.com/app. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site: gilberthouse.org/video! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store/.

In today's episode, we break down Trump's massive announcements, The View's predictable meltdown, and the growing civil war inside conservative media after Ben Shapiro goes scorched earth at AmFest.We cover:- Trump teasing major moves (and why the media panicked)- The View whining over Trump's speech- Erika Kirk addressing infighting — and endorsing JD Vance- Ben Shapiro calling out Tucker Carlson & loyalty culture- Candace Owens raging after Ben's speech- Tucker's bizarre Islam defense and wild analogies- Viral TikToks exposing generational chaosSUPPORT OUR SPONSORS TO SUPPORT OUR SHOW!Get 60% off Webroot Total Protection at https://Webroot.com/Chicks to protect against holiday cybercrime.Sponsored by Omaha Steaks — Save big on gourmet gifts and holiday favorites at https://www.OmahaSteaks.com with code CHICKS for an extra $35 off checkout. Terms apply.Subscribe and stay tuned for new episodes every weekday!Follow us here for more daily clips, updates, and commentary:YoutubeFacebookInstagramTikTokXLocalsMore Info

Unleashed! The Political News Hour with Bruce Robertson – Islamic attacks are nothing new in the world and how the United States and other nations have dealt with Islamic attacks by followers of Mohammed since the inception of Islam, with the United States figuring prominently in putting down Islamic terror attacks and piracy since 1786. Tune in for the full story and history of our interactions with...

On Wednesday's Mark Levin Show, President Trump has never flinched in his support for the state of Israel, and he's very concerned about the antisemitism taking place in the U.S. and around the world. But there are some Tucker Carlson and Nick Fuentes types who say they're done with Trump because he's Israel first. These people are trying to destroy MAGA, the Republican party and the Trump presidency. We won't let that happen. Also, you're not hearing any condemnation from the Palestinian world on the Australia terror attack because it's considered an accomplishment. This kind of slaughter is encouraged there and it's not just against Jews; they are targeting the entire West. Later, the public faces of the Brown university investigation are embarrassing. We don't know a lot. What we do know that these institutions let their student body down by not taking precautions. Afterward, Sen Lindsey Graham calls in and argues that post-9/11, society has forgotten its causes and normalized abnormal behaviors. Radical Islam is a strain of the religion, not just a terrorist organization, with its believers, religious Nazis, dedicated to purifying Islam, destroying Jews, killing infidels, and establishing a master religion like the Nazis' master race. The biggest victims are other Muslims, and fighting this enemy requires properly defining it, and striking preemptively. Finally, documents reveal that the FBI's Washington Field Office doubted probable cause for the Mar-A-Lago search warrant and preferred negotiating with Trump's lawyer to resolve the issue amicably, noting Trump's potentially strong legal arguments on the documents. However, Merrick Garland and his Department of Justice overruled these concerns, insisting on the raid despite the FBI's reservations about its necessity and professionalism. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Meet my friends, Clay Travis and Buck Sexton! If you love Verdict, the Clay Travis and Buck Sexton Show might also be in your audio wheelhouse. Politics, news analysis, and some pop culture and comedy thrown in too. Here’s a sample episode recapping four takeaways. Give the guys a listen and then follow and subscribe wherever you get your podcasts. I'm Getting a Bad Vibe Updates on the Brown University shooting, where speculation grows about whether the attack was a politically motivated assassination targeting Ella Cook, a prominent conservative and College Republicans leader on one of the nation’s most left-wing campuses. Buck examines eyewitness reports suggesting the shooter yelled “Allahu Akbar,” raising questions about radical Islamic extremism and why authorities in Providence are withholding key details. He warns of political spin and compares this case to past incidents where officials obscured jihadist motives, such as the Pulse nightclub attack. Buck promotes his upcoming book Manufacturing Delusion, warning about the resurgence of radical Islam and the dangers of silencing truth under the guise of political correctness. Bondi Beach Police Response Buck explores the police response failures during the Bondi attack, highlighting video evidence of officers—particularly female officers—struggling to subdue armed attackers under restrictive use-of-force policies. Buck calls for an honest conversation about physical realities in law enforcement and the dangers of politically driven policing standards. Buck also investigates the attackers’ training links to jihadist networks in the southern Philippines, including ISIS affiliates like Abu Sayyaf and BIFF. He explains how these terror groups provide ideological indoctrination and tactical skills, drawing parallels to patterns seen in past plots against U.S. targets. This segment underscores the resurgence of radical Islam and the global spread of jihadist ideology. The Lost Generation In a major cultural segment, Buck highlights a Compact Magazine exposé on DEI (Diversity, Equity, and Inclusion), arguing that DEI policies have derailed a generation of professionals, lowered standards in elite institutions, and degraded quality in media, publishing, and Hollywood. He explains how diversity hiring became an explicit, racially biased practice that sidelined meritocracy, resulting in declining creativity and institutional prestige. Name that Terrorist Group Buck explores the broader terrorism threat landscape, drawing on his experience as a former CIA Counterterrorism Center analyst. He argues that radical Islam remains a unique global security challenge, contrasting it with other religions and dismantling the narrative around “Islamophobia.” This segment includes a candid discussion on why media and political elites downplay Islamist violence while exaggerating right-wing extremism. Make sure you never miss a second of the show by subscribing to the Clay Travis & Buck Sexton show podcast wherever you get your podcasts! ihr.fm/3InlkL8 For the latest updates from Clay and Buck: https://www.clayandbuck.com/ Connect with Clay Travis and Buck Sexton on Social Media: X - https://x.com/clayandbuck FB - https://www.facebook.com/ClayandBuck/ IG - https://www.instagram.com/clayandbuck/ YouTube - https://www.youtube.com/c/clayandbuck Rumble - https://rumble.com/c/ClayandBuck TikTok - https://www.tiktok.com/@clayandbuck YouTube: https://www.youtube.com/@VerdictwithTedCruzSee omnystudio.com/listener for privacy information.