Podcasts about islamic jurisprudence

The complex history of slavery within Islamic legal traditions spans from pre-Islamic times through the nineteenth century, revealing how religious law intersected with economic and social systems that perpetuated human bondage across centuries and cultures. This comprehensive examination of Islamic jurisprudence demonstrates how Western abolitionist efforts, while well-intentioned, ultimately failed to address the theological and legal foundations that allowed slavery to persist within Muslim societies, rendering the notion of abolition nothing more than a cruel illusion. Join host Sahar Aziz and Professor Bernard Freamon as they explore the groundbreaking legal history detailed in his book "Possessed by the Right Hand: The Problem of Slavery in Islamic Law and Muslim Cultures."  The contemporary revival of slavery by extremist groups like ISIS and Boko Haram represents a disturbing exploitation of these historical legal precedents, highlighting how ancient justifications for human trafficking and enslavement continue to find expression in modern conflicts. This legal and historical analysis reveals the urgent necessity for Islamic scholars and communities to confront their own juridical traditions and achieve true abolition through internal reform rather than external pressure. Biography:Professor Freamon is Professor of Law Emeritus at Seton Hall Law School and Professor of Law at Roger Williams University School of Law.  Professor Freamon has taught Islamic Jurisprudence at New York University School of Law and brings his unique perspective as an African-American Muslim scholar to examine slavery's persistence within Islamic legal frameworks. Professor Bernard Freamon founded Seton Hall's Center for Social Justice, litigating civil rights cases before the Supreme Court, and representing underrepresented persons in constitutional law matters involving religious minorities, prisoners, and criminal defendants. Through his innovative teaching approach, including courses on slavery and human trafficking based in Zanzibar, Tanzania, and his recent election as co-chairperson of the Bristol Middle Passage Port Marker Project, Professor Freamon demonstrates how historical scholarship intersects with contemporary justice advocacy to address both past wrongs and present-day human trafficking challenges. Recommended Reading:Bernard Freamon, Possessed by the Right Hand: The Problem of Slavery in Islamic Law and Muslim Cultures (Brill 2019)#Islam #IslamicLaw #Slavery #Abolition #MiddleEast #SouthAsiaSupport the showSupport the Center for Security, Race and Rights by following us and making a donation:Donate: https://give.rutgersfoundation.org/csrr-support/20046.html Subscribe to our Youtube Channel: https://www.youtube.com/playlist?list=PLEbUfYcWGZapBNYvCObiCpp3qtxgH_jFy Follow us on Twitter: https://twitter.com/rucsrr Follow us on Instagram: https://instagram.com/rutgerscsrr Follow us on Threads: https://threads.com/rutgerscsrr Follow us on Facebook: https://facebook.com/rucsrr Follow us on TikTok: https://tiktok.com/rucsrr 

Professor Devin J. Stewart delves into early Islamic legal thought, tracing how reason (ʿaql) evolved as a recognised source of law among Muʿtazilī and Twelver Shīʿī scholars. Through a historical journey from al-Jaṣṣāṣ to al-Ṭūsī, Prof. Stewart shows how theological debates on rational investigation shaped the very foundations of Islamic jurisprudence, revealing a vibrant intellectual culture negotiating between divine command and human judgment.

Fiqh 01-04: Utensils in Islamic Jurisprudence: Purity, Usage, and Rulings | Insights from Shaykh Assim Al-Hakeem | Zad Academy Audio | Blogpost by Zayd HajiIn Islamic jurisprudence (Fiqh), the chapter of utensils (Al-Aniyah) comes right after the discussion of water. The reason is clear: water—the foundation of purification in Islam—is usually stored or carried in containers. Therefore, scholars examine whether the container itself affects the purity of water or not.Halal Animals:If the animal (e.g., cow, camel, sheep) was slaughtered Islamically, its hide is pure whether tanned or not.If the animal died naturally, its skin becomes impure until it is tanned. Once tanned, it becomes pure and permissible to use.Haram Animals:Skins from pigs, dogs, or predatory animals remain impure (najis) and cannot be used, regardless of tanning.Abdullah b. Abbas said: I heard the Messenger of Allah (ﷺ) say: When the skin is tanned it becomes purified.Sahih Muslim 366ahttps://sunnah.com/muslim:366aNarrated Shu'bah bin Al-Hakam: "I heard Ibn Abi Laila narrating that Hudhaifah asked for water, so someone brought him a vessel made from silver. He threw it, and said: 'I have indeed forbade him, but he refused to stop! Indeed the Messenger of Allah (ﷺ) prohibited drinking from silver and gold vessels, and from wearing silk and Dibaj, and he (ﷺ) said: "If is for them in this world, and for you in the Hereafter."He said: There are narrations on this topic from Umm Salamah, Al-Bara', and 'Aishah.[Abu 'Eisa said: ] This Hadith is Hasan Sahih.Jami` at-Tirmidhi 1878https://sunnah.com/tirmidhi:1878“The Prophet ﷺ had a cup which broke, and he repaired it with a silver wire.” (Sunan al-Tirmidhi 1878, sunnah.com)While the act of using gold/silver utensils is sinful, if one performed wudu using water from such a container, the wudu remains valid, since the water itself is pure.Utensils of Non-MuslimsAbu Tha'labah al-khushani said that he asked the Messenger of Allah(ﷺ): We live in the neighbourhood of the People of the Book and they cook in their pots(the flesh of) swine and drink wine in their vessels. The Messenger of Allah(ﷺ) said: If you find any other pots, then eat in them and drink. But if you do not find any others, then wash them with water and eat and drink (In them).Sunan Abi Dawud 3839https://sunnah.com/abudawud:3839Abu Tha'laba al-Khushani reported: I came to Allah's Messenger (ﷺ) and said: Allah's Messenger, we are in the land of the People of the Book, (so) we eat in their utensils, and (live) in a hunting region. where I hunt with, the help of my bow, and hunt with my trained dog, or with my dog which is not trained. So inform me what is lawful (Halal) for us out of that. He (the Holy Prophet) said: Regarding what you have mentioned of the fact that you live in the land belonging to the People of the Book and so you eat in their utensils, but if you can get utensils other than theirs, then don't eat in them; but if you do not find any, then wash them and eat in them. And regarding what you have mentioned about (your living) in a hunting region, what you hunt, (strike) with the help of your bow, recite the name of Allah (while shooting an arrow) and then eat; and what you catch with the help of your trained dog, recite the name of Allah (while letting oil) the dog and then eat it, and what you get with the help of your untrained dog, (if you find it alive) and slaughter it (according to the law of the Shari'ah), eat it.Sahih Muslim 1930ahttps://sunnah.com/muslim:1930aImportant NotesSkins of halal animals → pure if slaughtered properly, otherwise pure only after tanning.Skins of haram animals → always impure, cannot be purified.Gold and silver utensils → strictly prohibited for eating/drinking. Silver may be used for repairs.Utensils of non-Muslims → permissible if pure; wash if doubtful.Modern utensils/appliances → apply the same fiqh rules on purity.

rWotD Episode 2966: The Principle of Deference in Islamic Law Welcome to Random Wiki of the Day, your journey through Wikipedia's vast and varied content, one random article at a time.The random article for Tuesday, 17 June 2025, is The Principle of Deference in Islamic Law.The Principle of Deference to variant opinions in Islamic law (Arabic: قاعدة مراعاة الخلاف, romanized: qa'idat mura'at al-khilaf) is a legal rule defined by the Kuwaiti Encyclopedia of Islamic Jurisprudence as: “Whoever believes that something is permissible should refrain from doing it if someone else believes it is forbidden. Likewise, with regard to obligation, it is desirable for someone who sees the permissibility of something to do it if there are among the imams those who see it as obligatory.”This recording reflects the Wikipedia text as of 01:02 UTC on Tuesday, 17 June 2025.For the full current version of the article, see The Principle of Deference in Islamic Law on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Ayanda.

Topic I: The Race Against Time: Procrastination in Life, Work, and Faith Topic II: The wisdom behind Islamic jurisprudence Introduction and NEWS Presenter(s): Imam Nabeel Ahmed Bilal Ahmed Guest(s): Dr. Audrey Tang Mr. Steve Jones Ms. Liya Abbasi Louise Sanders Dr Zahid Khan Producer(s): Zoha Nadeem and Trainee Producer Halima Ahmad Researcher(s): Saira Ahmed, Saiqah Tariq, Natasha Sabah Un Nasr, Ruxana Nasser & Meher un Nisa Lead Producer: Faiza Cheema

0:00 - Intro 8:20 - Being a Guyanese Muslim  14:20 - How he became attached to the Masjid 22:40 - Madina before technological age 30:15 - Being the Imam of the largest mosque during 9/11 40:33 - How much do you tolerate Muslim haters 44:20 - What started the idea to translate the Quran 50:05 - Why translating the Quran is so difficult 1:03:15 - Where do you begin? 1:10:15 - What do you learn while translating? 1:16:30 - Which translation do you not like? 1:22:15 - Which ayahs were the most difficult? 1:34:00 - Has online dawah become entertainment? 1:40:55 - Who is SHARK? Sh. Abdool Rahman Khan is a graduate of the Islamic University of Medina from the faculty of Shari'ah (Islamic Jurisprudence) specializing in Islamic Inheritance. He is a former Principal of the Guyana Islamic Institute and also of Al-Rahmah School, Baltimore, Maryland. Shaykh Abdool Rahman perviously also served as the Resident Scholar and Khateeb (lecturer) at Islamic Foundation, Villa Park, Chicago, Illinois. He is actively involved in the field of religious dialog and social issues. He is the chairman of the Shari'ah Council of Islamic Circle of North America and a member of the Fiqh Council of North America. http://www.icnadawah.org/quranorders PLEASE SUPPORT THE MAD MAMLUKS: Please support us on https://Patreon.com/themadmamluks You can also support us on PayPal https://themadmamluks.com/donate VISIT OUR SOCIALS FOR MORE DISCUSSIONS: Twitter https://twitter.com/TheMadMamluks Instagram https://www.instagram.com/themadmamluks/ Tiktok https://www.tiktok.com/@themadmamluks SIM: https://x.com/ImranMuneerTMM  MORT: https://www.tiktok.com/@morttmm Harry: https://x.com/MrHarry198 Twitter: ----------- #palestine #palestineisrael #gaza #genocide #themadmamluks #podcast #honesty #oppression #israel #oud #syria #syriancivilwar

0:00 - Intro 8:20 - Being a Guyanese Muslim  14:20 - How he became attached to the Masjid 22:40 - Madina before technological age 30:15 - Being the Imam of the largest mosque during 9/11 40:33 - How much do you tolerate Muslim haters 44:20 - What started the idea to translate the Quran 50:05 - Why translating the Quran is so difficult 1:03:15 - Where do you begin? 1:10:15 - What do you learn while translating? 1:16:30 - Which translation do you not like? 1:22:15 - Which ayahs were the most difficult? 1:34:00 - Has online dawah become entertainment? 1:40:55 - Who is SHARK? Sh. Abdool Rahman Khan is a graduate of the Islamic University of Medina from the faculty of Shari'ah (Islamic Jurisprudence) specializing in Islamic Inheritance. He is a former Principal of the Guyana Islamic Institute and also of Al-Rahmah School, Baltimore, Maryland. Shaykh Abdool Rahman perviously also served as the Resident Scholar and Khateeb (lecturer) at Islamic Foundation, Villa Park, Chicago, Illinois. He is actively involved in the field of religious dialog and social issues. He is the chairman of the Shari'ah Council of Islamic Circle of North America and a member of the Fiqh Council of North America. http://www.icnadawah.org/quranorders PLEASE SUPPORT THE MAD MAMLUKS: Please support us on https://Patreon.com/themadmamluks You can also support us on PayPal https://themadmamluks.com/donate VISIT OUR SOCIALS FOR MORE DISCUSSIONS: Twitter https://twitter.com/TheMadMamluks Instagram https://www.instagram.com/themadmamluks/ Tiktok https://www.tiktok.com/@themadmamluks SIM: https://x.com/ImranMuneerTMM  MORT: https://www.tiktok.com/@morttmm Harry: https://x.com/MrHarry198 Twitter: ----------- #palestine #palestineisrael #gaza #genocide #themadmamluks #podcast #honesty #oppression #israel #oud #syria #syriancivilwar

The main question addressed in this paper is: “Can jurists rely on moral judgments to disregard or qualify scriptural evidence?” The standard answer to this question among later uṣūlī scholars is yes, provided that the moral judgment in question is “conclusive”. Otherwise, the scriptural evidence will retain its validity. In applying this principle to particular cases, such as child marriage, jurists working within this paradigm split into two groups: a minority who claim that the moral judgment in question is certain, and accordingly modify or set aside the conflicting scriptural evidence; and a majority who believe that the moral judgment in question is not certain, and consequently resolve the conflict in favour of scriptural evidence. Regarding the level of justification one can legitimately claim for moral judgments, the second group are correct in most cases. Therefore, granting the dominant paradigm, the path of moral reforms in jurisprudence is effectively closed. However, one can ask whether such a stringent condition as certainty for the permissibility of using moral judgments in jurisprudential arguments is rationally defensible. In this paper, I try to show that such a condition is indefensible, and hence the dominant paradigm lacks rational credibility. Based on the alternative paradigm that I propose and defend, the conflict we face here is of an epistemological and hermeneutical nature. Thus, the appropriate solution to this conflict is to weigh the evidence we have in favour of moral judgments against conflicting scriptural evidence and prioritise the stronger, i.e., the evidence with a higher probability of being true. Within this paradigm, for moral judgments to take precedence over opposing scriptural evidence, it is sufficient that the moral judgment has stronger rational support by virtue of being more probable than the conflicting scriptural evidence. This paradigm provides a rational basis for moral reforms in jurisprudence.

What's discussed in this podcast is what every Muslim should know. Everyone's different that's why we have differing opinions, even conflicting ones sometimes.But what gets Muslims one page is a proper understanding of Usul al-Fiqh (Principles of Islamic Jurisprudence). Shaykh Muhammad Alshareef (rA) discussed the importance of structured and formal Islamic education through personal anecdotes and teaching experiences, highlighting how it can lead to a deeper commitment to Islamic teachings. He also addresses the balance between being tolerant towards others and not accepting actions offensive to Islam, following the prophetic example of gentle correction.The concept of Taqwa (God-consciousness) focuses on building protection against Allah's anger by following His commands from the heart and avoiding prohibitions. Shaykh also talks about why memorizing the Quran is more beneficial than solely learning Arabic, as it means a stronger connection to Islamic teachings. In short, Shaykh Muhammad Alshareef (rA) has touched base on different topics in this podcast as he clarified some misconceptions circling in our society.

Mohammad Abul Ahrar Ramizpoor is an Afghan academic, Peace and Human Rights activist who has served as a lecturer at Kabul University, Sharia and Law faculties, where he completed his BA studies in Islamic Jurisprudence and Law in 1990. He is currently an Afghan Research Fellow at RWI. Mr. Ramizpoor is a council member of the Pugwash Conferences organization, the Afghanistan Human Rights Defenders' Committee, and the Afghanistan Human Rights Coordination Mechanism. He has been closely engaged in his collaborations with several national, regional, and global organizations on promoting peace, human rights, and analytical thoughts on Islamic Law, Human Rights, free society values, peace, and the market economy. Since July 2007 to 31 March 2022, Ramizpoor has served as a Human Rights officer at the United Nations Assistance Mission in Afghanistan (UNAMA), actively engaging with Afghan civil society groups, human rights defenders, media, and peace activists.

Mrs Hatice Kubra Memis (University of Exeter) The question of when human life begins is a multifaceted issue that extends beyond the realm of medicine. In Islamic Law, this topic is of particular importance, particularly in cases of induced miscarriage. Islamic legal rulings concerning the foetus can be categorized into two groups: those that relate directly to the foetus, such as nasab (lineage), diya (blood money), and inheritance, and those that relate to the foetus' influence on its mother's life, including her waiting period (ʿidda), manumission, fasting, maintenance, and punishment. This paper examines several of the rulings that have direct relevance to the foetus and its mother, including diya (blood money), kaffāra (expiation), ʿidda (waiting period), and umm walad (mother of the child). The way fuqaha (Muslim jurists) approach miscarriages vary depending on whether the foetus has a human appearance at the time of its demise or on the opinion of four trustworthy women who are experts in their field. To understand the criteria for determining when human life begins, this study focuses on the broader context of Islamic schools, such as Sunni and Shia, and particularly on the impact of the beginning of life on four issues: diya, kaffāra, completion of the ʿidda, and the status of umm walad. These issues are critical for establishing a discussion on matters that directly impact real-life situations such as abortion, stem cell and embryo research.

Full Uncensored version of the podcast with Engineer Muhammad Ali Mirza. Engineer Muhammad Ali Mirza is one of Pakistan's most popular Islamic scholars and commentators. @EngineerMuhammadAliMirzaClips Engineer Mirza comes on the podcast for a comprehensive discussion on Islam, Pakistan and Politics, he answers all your questions about him, his work and Islam. On this deep dive podcast, we discuss Domestic Violence, Womens Rights, Blasphemy Law, TLP, Firqawariat, the authenticity of Ahadith, Islamic Jurisprudence, Divorce, Nikah, Hijab and more. The Pakistan Experience is an independently produced podcast looking to tell stories about Pakistan through conversations. Please consider supporting us on Patreon: https://www.patreon.com/thepakistanexperience To support the channel: Jazzcash/Easypaisa - 0325 -2982912 Patreon.com/thepakistanexperience And Please stay in touch: https://twitter.com/ThePakistanExp1https://www.facebook.com/thepakistanexperiencehttps://instagram.com/thepakistanexpeperience The podcast is hosted by comedian and writer, Shehzad Ghias Shaikh. Shehzad is a Fulbright scholar with a Masters in Theatre from Brooklyn College. He is also one of the foremost Stand-up comedians in Pakistan and frequently writes for numerous publications. Instagram.com/shehzadghiasshaikh Facebook.com/Shehzadghias/ Twitter.com/shehzad89 Chapters: 0:00 Introduction 1:30 Translation vs Interpretation Debate 7:48 Gendered Language 11:20 Surah Al-Nisa and Domestic Violence 16:18 Marital R*pe 18:38 Divorce 23:10 Abrogation Principle 27:40 4 Witnesses for Zina 29:58 Invasion of Privacy 31:00 Weak vs Authentic Ahadith 37:24 Blasphemy Law 47:45 Democracy in Islam 49:50 Ishq-e-Mijazi in Sufism 51:30 Nikkah and Zina 53:20 Areas of non-expertise 55:30 The State-Clergy Nexus 58:00 Moulvis who are wrong numbers and Takabur 1:02:30 Islamic Touch Politics 1:11:10 Aurat kee kamayee haram hay? 1:12:00 Is Hijab Compulsory? 1:15:30 Children in Madrassas 1:20:00 People making money on Youtube using Islam 1:23:00 Malik Riaz 1:27:50 Interest in Banking 1:30:10 Shia Hatred 1:33:00 Faith, Belief and Science 1:38:30 Being Friends with Jews and Christians 1:41:00 Did the Establishment launch Engineer Muhammad Ali Mirza 1:46:45 Free will vs Pre Destiny

The world's largest, most moderate Muslim civil society movement has called for abolishing the concept of a caliphate in Islamic law. In a radical break with Islamic orthodoxy, Indonesia's Nahdlatul Ulama, or Revival of Islamic Scholars, wants to replace the concept with notions of the nation-state and the United Nations that are non-existent in Islamic legal tradition.

In this episode, I discuss with Shaykh Khaled Abou El Fadl about his current activities and how we can re-engage Islam in our time.   Dr. Khaled Abou El Fadl is one of the world's leading authorities on Shari'ah, Islamic law and Islam, and a prominent scholar in the field of human rights. He is the Omar and Azmeralda Alfi Distinguished Professor of Law at the UCLA School of Law where he teaches International Human Rights; Islamic Jurisprudence; Political Asylum and Refugee Law; The Trafficking of Human Beings: Law and Policy; Political Crimes and Legal Systems; and Muslims, Race and Law. He was also formerly the Chair of the Islamic Studies Interdepartmental Program at UCLA. He is the founder of the Institute of Advanced Usuli Studies ("The Usuli Institute"), a non-profit educational institute dedicated to ethics, beauty and critical thinking in the Islamic intellectual tradition.   If you wish to support the Shaykh's work: www.LaunchGood.com/projectilluminesirah   I.G. @TheGambian   Twitter: @MomodouTaal  

In this episode I discuss why I choose to dress modestly. It is a personal reflection and not intended to be a discussion of fiqh (Islamic Jurisprudence), This is me sharing my thoughts that helped me decide to dress in accordance with Islamic modest dressing for women. --- Send in a voice message: https://podcasters.spotify.com/pod/show/fromnourwithlove/message

On the Shelf for December 2022 The Lesbian Historic Motif Podcast - Episode 245 with Heather Rose Jones Your monthly roundup of history, news, and the field of sapphic historical fiction. In this episode we talk about: Recent and upcoming publications covered on the blogAltman, Meryl. 2009. “Parthenoi to Watch Out For? Looking at Female Couples in Vase-Painting and Lyric” in CAMWS. Omar, Sara. 2012. “From Semantics to Normative Law: Perceptions of Liwat (Sodomy) and Sihaq (Tribadism) in Islamic Jurisprudence (8th - 15th Century CE)” in Islamic Law and Society 19. pp.222-256 Antrim, Zayde. 2020. “Qamarayn: The Erotics of Sameness in the 1001 Nights” in Al-Usur al-Wusta vol. 28. pp.1-44 Bosman, Frank G. 2021. “'I Am Not Good at Any of This' Playing with Homoeroticism in The Arabian Nights” in Religions 12: 480. New and forthcoming fictionJulie & Winifred's Most Excellent Adventure by Heather Massey Observations on the Danger of Female Curiosity by Suzanne Moss ”A Defence of Astronomical Curiosity for Ladies” by Suzanne Moss My Life with Rachel: A Tale of Two Women in 1920's New York by Ariel Archer Elsie Sees It Through by Derek Ansell The Fire and the Place in the Forest: Collected Stories and Poems by Jeannelle M. Ferreira A Chaperoned Christmas (Christmas masquerade #3) by Meg Mardell The Captain's Choice: A Sapphic Seas Romance by Wren Taylor Daunting Dilemmas (Wellington Mysteries #3) by Edale Lane What I've been consumingLongshadow by Olivia Atwater (as audiobook) A Restless Truth by Freya Marske (as audiobook) Even Though I Knew the End by C.L. Polk (as audiobook) The Woman King (movie) Wakanda Forever (movie) Warrior Nun (TV series) Young Royals (TV series) Call for submissions for the 2023 LHMP audio short story series. See here for details. This month we interview Marianne Ratcliffe about her gothic novel The Secret of Matterdale Hall A transcript of this podcast is available here. (Interview transcripts added when available.) Links to the Lesbian Historic Motif Project Online Website: http://alpennia.com/lhmp Blog: http://alpennia.com/blog RSS: http://alpennia.com/blog/feed/ Twitter: @LesbianMotif Discord: Contact Heather for an invitation to the Alpennia/LHMP Discord server The Lesbian Historic Motif Project Patreon Links to Heather Online Website: http://alpennia.com Email: Heather Rose Jones Mastodon: @heatherrosejones@Wandering.Shop Twitter: @heatherosejones Facebook: Heather Rose Jones (author page) Links to Marianne Ratcliffe Online Website: http://www.marianneratcliffe.com/ Twitter: @ratcliffe_mj

In this episode, we will explore both theological and hermeneutical considerations that are relevant to the topic. We will also explore the common misconception that belief in evolution is somehow at odds with belief in God and the logical fallacies that play into this. What are the theological considerations that are relevant to this discussion on human evolutionary ancestry? Moreover, we will introduce in brief the subject of Qur'anic hermeneutics which is essentially the principles by which scholars interpret the Qur'an and the various concerns which they take into consideration, including different pieces of evidence for how to extrapolate meaning. When can we take the Qur'an figuratively vs. literally and what process do scholars follow? References: Verses on the origin of mankind: Q.7:11, Q.3:59, Q.6:98, Q.7:189, Q.18:37, Q.23:12, Q.32:6, Q.38:71-72 , Q.39:6, Q.71:17-18 Āyatullah Jawādī Āmulī, Tafsīre Tasnīm, vol. 14 (Qom: Esra Publications, 2001), 423. See http://toorumer.blogspot.ca/2010/08/evolution-and-islam-talk-with-dr-seyyed.html for a discussion with Seyyed Hossein Nasr on this topic. “Theory, Fact and the Origin of Life,” Nature Structural & Molecular Biology 12, no. 2 (February 2005):101. Denyse O'Leary, “Can We Solve the Mystery of the Origin of Life by Creating Life in the Lab?” Evolution News and Views, last modified March 24, 2014, http://www.evolutionnews.org/2014/03/can_we_solve_th083431.html Mortezā Moṭahharī, “توحید و تکامل” Accessed 2020, www.mortezamotahari.com/fa/ArticleView.html?ArticleID=78893 Shahīd Mortezā Moṭahharī, “God and Evolution” The Causes Responsible for Materialist Tendencies in the West (2 of 4), accessed February 20th, 2014, http://www.al-islam.org/al-tawhid/vol12-vol13/causes-responsible-materialist-tendencies-west-2-4-ayatullah-murtadha/causes#god-and-evolution. Muḥammad Bāqir al-Ṣadr, Principles of Islamic Jurisprudence, translated by Arif Abdulhussein (London: Islamic College for Advanced Studies Press, 2003). Robert Gleave, Scripturalist Islam: the History and Doctrines of the Akhbārī Shīʻī School (Leiden: Brill, 2007). http://tohid.ir/fa/index/book?bookID=425&page=1#11

Farhan Ahmed is a Licensed Clinical Professional Counselor and the founder of Ihsan Coaching. He completed his Masters in Clinical Mental Health Counseling from Argosy University. Prior to that, he graduated from Benedictine University with a Bachelors in Psychology. Farhan has worked as a therapist focusing on anxiety, depression, OCD, marital discord, sexual intimacy, self-esteem issues, anger management, manic disorders, and spiritual/personal development. In addition to having his Masters, Farhan also has extensive Islamic knowledge. He was part of the first graduating class of the Dream Program at Bayyinah Institute back in 2010. Afterwards, he went on to study Islamic sciences at both DarusSalam Seminary located in Lombard, IL and Darul Qasim located in Glen Ellyn, IL. There he spent time learning Islamic Jurisprudence, Aqeedah, Tafsir, higher level Arabic, and Hadith. Farhan currently has 3 years left to complete his Aalimiyah degree insha Allah. Farhan lives in the Chicagoland area with his wife and three kids. https://ihsancoaching.com ==========================================Get your Islamic books from MeccaBooks.com Use Discount Code: TMM to save 10% at Meccabooks.com ========================================== Please support us: Patreon.com/themadmamluks or via PayPal themadmamluks.com/donate

Donate! supportmu.org View the Future Masjid! https://youtu.be/QwO0qwyD5DA Mufti Asif Umar was born and raised in St. Louis, Missouri. He completed his memorization of the Holy Quran and the intensive Alim course program at the Institute of Islamic Education (IIE) in Elgin, Illinois. At IIE, Mufti Asif received extensive training in Arabic, Quran, Hadith, and Islamic Jurisprudence (including the laws of inheritance), among other subjects. Mufti Asif was fortunate to be among the final students of Shaykhul Hadith Maulana Muhammad Na'eem (Rahmatullahi Alayhi). Following his graduation in 2007, Mufti Asif enrolled at Madrasah In'aamiyyah in Durban, South Africa, where he completed a 2-year postgraduate course (Iftaa) specializing in Islamic Law, where he acquired the ability to issue legal verdicts under the tutelage of Mufti Ebrahim Desai. Following his time there, he spent several months studying Arabic at Al-Diwan Center in Cairo, Egypt, and independently under the tutelage of scholars at Al-Azhar University. Upon his return to the United States, Mufti Asif taught Quran and Fiqh at Madinatul Uloom in Virginia before returning to his hometown, St. Louis, where he has served as Imam of the Islamic Foundation of Greater St. Louis since 2012. https://www.instagram.com/islamicfoundationstl/ https://www.youtube.com/c/IslamicFoundationSTL https://www.facebook.com/islamicfoundationstl/ https://www.instagram.com/stlimam/ ⏰ New episode every week!