Podcasts about Khidr

Surah Kahf offers profound guidance on navigating trials, adhering to divine commands, and trusting in Allah's path. Its stories—from the people of the cave to the encounters of Musa (AS) and Khidr—highlight the importance of... The post Lessons from Surah Kahf: Faith, Patience, and Ultimate Justice for Syria first appeared on Islampodcasts.

Surah Kahf offers profound guidance on navigating trials, adhering to divine commands, and trusting in Allah's path. Its stories—from the people of the cave to the encounters of Musa (AS) and Khidr—highlight the importance of patience and faith, even when outcomes seem unclear. The recent collapse of Bashar al-Assad's regime in Syria echoes these Quranic lessons. While a tyrant has been removed, the true victory lies in replacing systems of oppression with the system of justice. What should we do?  Join the Sheik as he provides a clear direction and action.

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Juz 16 of the Quran includes parts of Surah Al-Kahf (18:75 - 18:110), the entire Surah Maryam (19:1 - 19:98), and the beginning of Surah Ta-Ha (20:1 - 20:135). In Surah Al-Kahf, the story of Moses and Khidr continues, highlighting lessons of patience, knowledge, and divine wisdom beyond human comprehension. This section also recounts the story of Dhul-Qarnayn, a righteous ruler who travels the world and builds a barrier to protect against Gog and Magog, symbolizing the protection of the faithful from evil. Surah Maryam focuses on the lives of various prophets, emphasizing their unwavering faith and dedication. It narrates the miraculous birth of Prophet Jesus (Isa) to Maryam (Mary) and his role as a prophet, rejecting the notion of his divinity. The surah also recounts the stories of other prophets, such as Zakariya (Zechariah) and the birth of his son Yahya (John), showcasing divine miracles and the power of sincere supplication. Surah Ta-Ha begins with a reassurance to Prophet Muhammad about the purpose of the Quran as a reminder for those who fear God. It then recounts the story of Prophet Moses (Musa), his mission to free the Israelites from Pharaoh's tyranny, and the subsequent trials he faces. This surah emphasizes the importance of obedience to God, the consequences of disbelief, and the eternal nature of God's guidance. Overall, Juz 16 underscores themes of divine wisdom, faith, patience, and the importance of following God's guidance through the examples of various prophets. Voiced and Produced by Tariq I. El-Amin Image- Tariq I. El-Amin

Surah Al-Isra, also known as "The Night Journey," begins with the miraculous journey of Prophet Muhammad from Mecca to Jerusalem and his ascension to the heavens. This Surah emphasizes the importance of the Quran as guidance for humanity and addresses various moral, social, and spiritual issues. It discusses the honor and duty towards parents, the importance of fulfilling promises, honesty in trade, and humility. The Surah also highlights the consequences of arrogance and disobedience, using the stories of past nations as lessons. It underlines the transient nature of worldly life and the certainty of the hereafter, urging believers to focus on their spiritual journey. Surah Al-Kahf, known as "The Cave," begins in this Juz and is famous for its storytelling. It recounts the story of the People of the Cave, a group of young believers who sought refuge in a cave to escape persecution and were miraculously put to sleep for centuries. This story exemplifies faith, perseverance, and divine protection. The Surah also mentions the parable of the rich man and the poor man, teaching humility and the dangers of pride and materialism. Another significant story is that of Prophet Musa (Moses) and his journey with Khidr, a wise servant of Allah, highlighting the themes of knowledge, patience, and understanding divine wisdom. Juz 15 reinforces the importance of faith, adherence to divine guidance, and the temporary nature of worldly life. It encourages humility, perseverance, and trust in Allah's wisdom, urging believers to seek spiritual and moral excellence. Voiced and Produced by Tariq I. El-Amin Image- Tariq I. El-Amin

Eruch Jessawalla - Aug 1, 1985

Surah Al-Kahf, el capítulo 18 del Corán, es un capítulo profundo y espiritualmente enriquecedor que contiene lecciones significativas para los creyentes. Este capítulo consta de 110 versículos y lleva el nombre de la "Cueva" donde un grupo de jóvenes creyentes buscaron refugio de la persecución y fueron milagrosamente protegidos por Dios. El capítulo comienza con una historia sobre el Pueblo de la Cueva, un grupo de jóvenes justos que se retiraron a una cueva para proteger su fe del gobierno opresor de su sociedad. Dios los hizo dormir durante muchos años, preservándolos de todo daño y convirtiéndolos en un signo de Su poder y misericordia. La historia pasa luego al Profeta Musa (Moisés) y a Khidr (la paz sea con todos ellos), destacando la importancia de la humildad, la paciencia y la confianza en la sabiduría de Dios. A través de una serie de encuentros y experiencias, el Profeta Musa (la paz sea con él) aprende valiosas lecciones sobre el decreto divino y la sabiduría oculta tras acontecimientos aparentemente injustos. La sura Al-Kahf también advierte contra el materialismo, la arrogancia y el olvido del Más Allá a través de la parábola de los dos jardineros. La historia subraya la naturaleza transitoria de las posesiones mundanas y la importancia de la gratitud y la caridad como vías para el crecimiento espiritual. Además, el capítulo aborda el concepto de fe e incredulidad, insistiendo en la importancia de buscar el conocimiento, mantenerse firme en la fe y advertir del peligro de seguir ciegamente los propios deseos o las normas de la sociedad. La sura Al-Kahf concluye con un recordatorio del Día del Juicio, instando a los creyentes a prepararse para el Más Allá mediante la realización de obras rectas y la búsqueda del perdón de Dios. En general, la sura Al-Kahf sirve de guía, inspiración y reflexión para los musulmanes, animándoles a mantener su fe, buscar el conocimiento y permanecer firmes ante las pruebas y tribulaciones.

Surah Al-Kahf, o 18º capítulo do Alcorão, é um capítulo profundo e espiritualmente enriquecedor que contém lições significativas para os crentes. Esse capítulo consiste em 110 versículos e recebeu o nome da "Caverna" onde um grupo de jovens crentes buscou refúgio da perseguição e foi milagrosamente protegido por Deus. O capítulo começa com uma história sobre o Povo da Caverna, um grupo de jovens justos que se retirou para uma caverna para proteger sua fé do governo opressivo de sua sociedade. Deus os fez dormir por muitos anos, preservando-os do mal e tornando-os um sinal de Seu poder e misericórdia. A história passa então para o Profeta Musa (Moisés) e Khidr (que a paz esteja com todos eles), destacando a importância da humildade, da paciência e da confiança na sabedoria de Deus. Por meio de uma série de encontros e experiências, o Profeta Musa (que a paz esteja com ele) aprende lições valiosas sobre o decreto divino e a sabedoria oculta por trás de eventos aparentemente injustos. A Surah Al-Kahf também adverte contra o materialismo, a arrogância e a falta de atenção à outra vida por meio da parábola dos dois jardineiros. A história enfatiza a natureza transitória das posses mundanas e a importância da gratidão e da caridade como caminhos para o crescimento espiritual. Além disso, o capítulo discute o conceito de fé e descrença, enfatizando a importância de buscar conhecimento, permanecer firme na fé e advertir contra seguir cegamente os próprios desejos ou as normas da sociedade. A Surah Al-Kahf conclui com um lembrete sobre o Dia do Juízo Final, instando os crentes a se prepararem para a outra vida realizando ações justas e buscando o perdão de Deus. No geral, a Surah Al-Kahf serve como fonte de orientação, inspiração e reflexão para os muçulmanos, incentivando-os a manter sua fé, buscar conhecimento e permanecer firmes diante de provações e tribulações.

La sourate Al-Kahf, le 18e chapitre du Coran, est un chapitre profond et spirituellement enrichissant qui contient des leçons importantes pour les croyants. Ce chapitre comprend 110 versets et porte le nom de la "grotte" où un groupe de jeunes croyants s'est réfugié pour échapper à la persécution et a été miraculeusement protégé par Dieu. Le chapitre commence par l'histoire du peuple de la caverne, un groupe de jeunes justes qui se sont retirés dans une caverne pour protéger leur foi de la domination oppressive de leur société. Dieu les a fait dormir pendant de nombreuses années, les préservant de tout danger et faisant d'eux un signe de sa puissance et de sa miséricorde. Le récit passe ensuite au prophète Musa (Moïse) et à Khidr (que la paix soit sur eux tous), soulignant l'importance de l'humilité, de la patience et de la confiance en la sagesse de Dieu. À travers une série de rencontres et d'expériences, le prophète Moussa (que la paix soit sur lui) apprend de précieuses leçons sur le décret divin et la sagesse cachée derrière des événements apparemment injustes. La sourate Al-Kahf met également en garde contre le matérialisme, l'arrogance et l'indifférence à l'égard de l'au-delà à travers la parabole des deux jardiniers. L'histoire met l'accent sur la nature éphémère des possessions matérielles et sur l'importance de la gratitude et de la charité comme voies d'accès à la croissance spirituelle. En outre, le chapitre aborde le concept de foi et d'incrédulité, soulignant l'importance de la recherche de la connaissance, de la fermeté de la foi et de la mise en garde contre le fait de suivre aveuglément ses désirs ou les normes de la société. La sourate Al-Kahf se termine par un rappel du jour du jugement, exhortant les croyants à se préparer à l'au-delà en accomplissant de bonnes actions et en recherchant le pardon de Dieu. Dans l'ensemble, la sourate Al-Kahf est une source de conseils, d'inspiration et de réflexion pour les musulmans, les encourageant à maintenir leur foi, à rechercher la connaissance et à rester fermes face aux épreuves et aux tribulations.

Surah Al-Kahf, the 18th chapter of the Quran, is a profound and spiritually enriching chapter that holds significant lessons for believers. This chapter consists of 110 verses and is named after the "Cave" where a group of young believers sought refuge from persecution and were miraculously protected by God. The chapter begins with a story about the People of the Cave, a group of righteous youths who retreated to a cave to protect their faith from the oppressive rule of their society. God caused them to sleep for many years, preserving them from harm and making them a sign of His power and mercy. The story then transitions to Prophet Musa (Moses) and Khidr (peace be upon them all), highlighting the importance of humility, patience, and trust in God's wisdom. Through a series of encounters and experiences, Prophet Musa (Peace be upon him) learns valuable lessons about divine decree and the hidden wisdom behind seemingly unjust events. Surah Al-Kahf also warns against materialism, arrogance, and heedlessness of the Hereafter through the parable of the two gardeners. The story emphasizes the transient nature of worldly possessions and the importance of gratitude and charity as pathways to spiritual growth. Furthermore, the chapter discusses the concept of faith and disbelief, emphasizing the importance of seeking knowledge, staying steadfast in faith, and warning against blindly following one's desires or society's norms. Surah Al-Kahf concludes with a reminder of the Day of Judgment, urging believers to prepare for the Hereafter by performing righteous deeds and seeking God's forgiveness. Overall, Surah Al-Kahf serves as a source of guidance, inspiration, and reflection for Muslims, encouraging them to uphold their faith, seek knowledge, and remain steadfast in the face of trials and tribulations.

Prophetic History

Surah Al-Kahf (الكهف‎) is the 18th chapter of the Qur'an. The surah titled in English means “The Cave” and it consists of 110 verses.Surah Al-Kahf contains numerous lessons and guidance for believers. The story of the People of the Cave teaches us about the importance of faith, patience, and reliance on Allah, even in the face of adversity. The story of Prophet Musa and Khidr teaches us about the limits of human knowledge and the wisdom of accepting Allah's decree. The story of Dhul-Qarnayn teaches us about justice, power, and humility.Reciting Surah Kahf is highly rewarded in Islam. According to a hadith (narration) of the Prophet Muhammad (peace be upon him), whoever Reads Surah Al-Kahf on Friday will have a light that shines from one Friday to the next. This light will illuminate their path and protect them from the darkness of the world.Reciter: Hazza Al Balush

Today on Be Quranic, we conclude our exploration of Ayah 30 from Surat al-Baqarah, discussing the completion of our study on the concept of Khalifa, the significance of asking the right questions in Islam, and our understanding of the problem of evil based on the questions posed by the angels about the creation of beings capable of mischief on Earth.  Allah's response, highlighting divine wisdom beyond human understanding, serves as the ultimate explanation to the problem of evil, likening our limited perception to seeing a single pixel within a vast picture.  The story of Prophet Musa and Khidr from Surah Al-Kahf illustrates this point, teaching us that what may appear harmful at first can be part of a greater, benevolent plan unknown to us.  This analogy encourages us to trust in Allah's wisdom, acknowledging our limited perspective while striving to prevent evil and promote good within our capabilities.  The concept of Qadar (divine decree) emphasises active engagement with life's challenges, trusting in Allah's plan while working diligently towards our goals, knowing that everything that happens is ultimately for the best, as per Allah's wisdom.

In the episode we tell the story of Musa and Khidr. An amazing story of a wisdom sent to us in Surah Al Khaf as we need it in these challenging times. Follow us on IG @mindfulmuslimah Check out our website www.mindful-muslimah.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/mindfulmuslimah/message Support this podcast: https://podcasters.spotify.com/pod/show/mindfulmuslimah/support

Who is Khidr A.S? What Was His Law?

3 Lessons from the Story of Musa (AS) and Khidr | Fajr Khatira | Br Abdulrahman Idris

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Stories in the Quran Conference

Stories in the Quran Conference

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Stories in the Quran Conference

Learn how to commune with the spiritual intelligence of the Earth, known in the Bible as Melchizedek (Genesis 14:18-20) and in the Qur'an as "a servant from among Our servants" (Surah 18: "The Cave"). The Sufis refer to him as Khidr, "the Green One," since he is the divine consciousness of the globe, its forests, mountains, abundance, and life. This meditation can be performed any day and time, but has special significance and potency on any Saturday the 13th of the year (from 12 pm to 1 pm, the thirteenth hour). This is because the forces of Melchizedek intensify on this date and are deeply related with the thirteenth arcanum of the Eternal Tarot, signifying mystical death of psychological impurity and the immortality of the soul. By connecting with this incredible initiate and divine being, we learn how to enter, sustain, and complete the path of initiation. Resources Melchizedek Meditation PowerPoint Spiritual Practice with Melchizedek Article Glorian's Melchizedec Practice

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NEW | The Story of Musa and Khidr - Mufti Menk

This episode of Living Myth begins with a consideration of the value of folk tales that remind us how easily that which can rejuvenate our souls, and reveal inner wisdom can become lost in the churning seas of time. Ancient wisdom tales survive the upheavals of history and can provide esoteric threads that trace back to the original sources of awakening, rejuvenation and revelation. Beginning with elements of folk myths that appear in epic tales like Gilgamesh and teachings found in the Bible, the Torah and the Koran, Michael Meade follows threads that lead back to the mysterious figure of Khidr, known as the Green One or the Verdant One. Khidr represents the sea of inward knowledge and was called the long living one, who continually rejuvenates himself. As such, Khidr can be seen as the embodiment of archetypal powers of imagination and wisdom, and as a personification of the process of spiritual transmission. Some stories say that every saint is visited by Khidr, while other tales say that everyone will be visited by Khidr at least once in their life. Khidr stands for the archetypal energy inside each person which can lead them to their own experience of revelation and awakening. Whoever follows Khidr, they used to say, can seek freely amongst the many teachings that exist in the world, but can also find their own way to the place where the two seas meet, a place also known as the center of one's own heart, where the energy of one world pours into the other, the place where the opposites can meet, the place where creation began, and ever seeks to begin again. Thank you for listening to and supporting Living Myth. You can hear Michael Meade live by joining his new online workshop “Rites of Passage: Ancient and Contemporary” on Saturday, April 15. Register and learn more at: mosaicvoices.org/events.   You can save 30% on this workshop and further support this podcast by becoming a member of Living Myth Premium. Members receive bonus episodes each month, access to the full archives of over 500 episodes and a 30% discount on all events, courses and book and audio titles. Learn more and join this community of listeners at: patreon.com/livingmyth.

Today we are joined by J.M. Hamade on the subject of Al- Khidr. J.M. Hamade is an interdisciplinary artist, astrologer, writer, and educator residing in New York City. Focusing on the aesthetics of esoterica and the occult, they're work bridges contemporary artistic practice with archaic forms of knowing. They have lectured, exhibited, and enacted live performances in the conjuration of phantom forms and ritual magic. Al-Khidr is a figure described but not mentioned by name in the Quran as a righteous servant of God possessing great wisdom or mystic knowledge. In various Islamic and non-Islamic traditions, Khidr is described as a messenger, who guards the sea, teaches secret knowledge and aids those in distress. The meaning of the name has traditionally been taken to be "the Green One" or "the Verdant One". Which connects him to folkloric figures such as the green man and spirits of spring and of ‘greening'. We discuss Khidr's liminal nature and his role as guide and get into the mysteries of the northern poles.In the Plus show we discuss Khidr's association with being two horned and Mose's being depicted with two horns. We get into the ideas around the non-human language of nature and what Khidr as a spirit of creativity means to our guest. To close we get into the similarities between Khidr and Krishna.Enjoy!Show notes:https://starnightdwell.com/ Keep in touch? https://linktr.ee/darraghmason Music by Obliqka https://soundcloud.com/obliqka --- Send in a voice message: https://podcasters.spotify.com/pod/show/spirit-box/message

Podcast Summary Dr Hany Talaat Ibrahim, author of Love in the Teachings of Ibn ʿArabī and professor at the University of Calgary and Mount Royal University Canada, walks us into the world of Ibn al-ʿArabī and the Metaphysics of Love in face of some Islamic scholars' criticism of the great saint. Acknowledging that such criticism might scare off seekers, like it initially did for Dr Hany, this conversation is significantly pertinent to our times.Specializing in pre modern Islāmic thought, Arabic Ṣūfī literature and Islāmic art and architecture, Dr Hany speaks to all spiritual seekers in a language that is clarifying and comprehensive. He addresses, perhaps, many of us, at different stages on our journey—cautious in our spiritual undertaking—to open the ears and eyes of our hearts. Although not explicitly mentioned as such, this interview is highly relevant to persons coming from a traditional Islāmic schooling and upbringing, underpinned by a limited understanding of what Ṣūfism, the mystical dimension of Islām, is.In context, Dr Hany emphasizes the station of Ibn al-ʿArabī, a ‘ārif bil'Lāh (عارف بالله), gnostic, and an ʾimām (إمام), spiritual leader, for all times. He says, the knowledge conveyed to us through him was received directly from God. He reached al-'ijtihād al-muṭlaq (الاجتهاد المطلق) and discerned fiqh (فقه), jurisprudence. We are advised to take heed of this. To receive our understanding of spiritual openings according to the teachings of Ibn al-ʿArabī, and not the opposite.Dr Hany extends a gnostic's gentle embrace, inviting the wayfarer, hesitant or not, to sharpen understanding in three dimensions of Islām: expanding on what it means to fulfill the obligations of submission—ʾislām (إسلام), the obligations of faith—ʾīmān (إمان) and the obligations of spiritual excellence—ʾiḥsān (إحسان) in light of exerting personal effort, juhd (جهد), and the process of purifying the soul, an-nafs (النفس), in order to attain the level of witnessing to the Oneness of Being. Meaning is reinforced through Qur'ānic passages, marrying the three distinct but intertwined stages of spiritual development to the declaration of unity, tawḥīd (توحيد), with a discernible Qur'ānic definition of the two paths to God: those who are chosen, al-mujtabūn (المجتبون), and those who are guided to repent and seek Him, al-munībūn (المنيبون).Witnessing, the backbone of unification, is talked about as an oxymoron; witnessing behind a veil, the ḥijāb (حجاب); annihilation, fanā' (فناء); and, what it means when gnostics speak about Oneness, that is, God who witnesses God through the Muḥammadan Light—Nūr Muḥammad (نور محمد).Dr Hany elaborates on the subject of incarnation and Ibn al-ʿArabī's position on the importance of strictly adhering to the sharīʿa (شريعة). Other concepts and frameworks discussed include the absence of a lineage in the Akbarian heritage; the role of a living shaykh (شيخ); the relationship between the Ṣūfi order, at-ṭarīqa (الطريقه), the educational litany, wird at-tarbiyya (ورد التربيه), and the disciple's progression, the murīd (مريد) that is, toward the witnessing of God and an affirmation of Creator and creation.Furthermore, we explore the three stages of fanā' together as elucidated in the story of Mūsa (Moses, موسى) and al-Khidr (the Green man, الخضر) ‘alayhim as-salām in the Holy Qur'ān. Firstly, there's annihilation in action, al-fanā' fīl af‘āl (الفناء في الافعال); secondly, annihilation in attributes, al-fanā' fīl ṣifāt (الفناء في الصفات); and thirdly, annihilation in the essence, al-fanā' fīl dhāt (الفناء في...

Wednesday February 1, 2023 Rajab 10, 1444   The story of Sayyidina Musa and Khidr (Peace be upon them) - Part III. The three encounters.

Wednesday December 14, 2022 Jumadi al-Ula 19, 1444   The story of Sayyidina Musa and Khidr (Peace be upon them) - Part II. The description of Khidr

Sam Kerawalla - Jul 16, 1992

Wednesday November 23, 2022 Rabi' ath-Thani 28, 1444   The story of Sayyidina Musa (Peace be upon him) and Khidr - Part I

What might the essence of Rilke's Egoic soul reveal to us, if we tried to put it into words, using all our knowledge of the poems transmitted through an Ich, Rilke's Ich (aka Ego), over many years, as well as the letters, and notebooks, and biographies we have of him to guide us? This might also include our ability, now a century after Freud, to apply everything we have learnt in the last 100 years about the mechanism, or the Operating System of the Ego, the Self? The word that I find best describes both the Panther's predicament as well the predicament of Rilke's Ich, is LONGING. It is this painful, and somewhat absurd emotional fixation that this episode mainly focuses on by examining the following three poems: THE PANTHER His vision, from the constantly passing bars, has grown so weary that it cannot hold anything else. It seems to him there are a thousand bars; and behind the bars, no world. As he paces in cramped circles, over and over, the movement of his powerful soft strides is like a ritual dance around a center in which a mighty will stands paralyzed. Only at times, the curtain of the pupils lifts, quietly--. An image enters in, rushes down through the tensed, arrested muscles, plunges into the heart and is gone. -Rainer Maria Rilke (tr. Stephen Mitchell) YOU WHO NEVER ARRIVED You who never arrived in my arms, Beloved, who were lost from the start, I don't even know what songs would please you. I have given up trying to recognize you in the surging wave of the next moment. All the immense images in me—the far-off, deeply-felt landscape, cities, towers, and bridges, and un- suspected turns in the path, and those powerful lands that were once pulsing with the life of the gods— all rise within me to mean you, who forever elude me. You, Beloved, who are all the gardens I have ever gazed at, longing. An open window in a country house—, and you almost stepped out, pensive, to meet me. Streets that I chanced upon,— you had just walked down them and vanished. And sometimes, in a shop, the mirrors were still dizzy with your presence and, startled, gave back my too-sudden image. Who knows? perhaps the same bird echoed through both of us yesterday, separate, in the evening. -Rainer Maria Rilke (tr. Stephen Mitchell) LOVE DOGS One night a man was crying, Allah! Allah! His lips grew sweet with the praising, until a cynic said, "So! I have heard you calling out, but have you ever gotten any response?" The man had no answer to that. He quit praying and fell into a confused sleep. He dreamed he saw Khidr, the guide of souls, in a thick, green foliage. "Why did you stop praising?" "Because I've never heard anything back." "This longing you express is the return message." The grief you cry out from draws you toward union. Your pure sadness that wants help is the secret cup. Listen to the moan of a dog for its master. That whining is the connection. There are love dogs no one knows the names of. Give your life to be one of them. ― Jalal Al-Din Rumi (tr. Coleman Barks) -- Transcript: http://stevewasserman.co.uk/rilkes-panther-the-cage-of-self/

A Mudhākara by Shaykh Mohamed Faouzi al-Karkari (qs) — Translation & Voice by Yousef Casewit & Khalid Williams.

“The impure and proud Mamai, Lord of the Volga Horde, ruled over the entire Horde, and he slew many lords and khans and he set  up a khan according to his own will. He was, however, in great confusion, and everybody distrusted him because he killed many lords and nobles in his Horde. He even killed his own khan, and although he had a khan, this khan of the Horde was ruler in name only, for it was he, himself, who was ruler and master of all. When he learned that the Tatars loved their khan he became afraid that the khan would assume the power from him. Therefore he killed him and all who were faithful to him and those who loved him.”   So the Rus' Nikonian Chronicle describes the situation in the Golden Horde at the end of the 1370s. Thirty years after the death of Özbeg Khan, the Golden Horde underwent another, much more violent transformation. During the reign of Özbeg's son Jani Beg from 1342 to 1357, he had kept the Golden Horde sailing through rough waters as the overland Asian trade began to unravel and the Black Death ravaged his cities.  But with Jani Beg's death in 1357, possibly at the hands of his own son Berdi Beg, the good fortune of the Golden Horde came to a sudden and bloody end. Now the Horde was to enter two decades of anarchy; the bulghaq, the topic of today's episode. I'm your host David, and this is Kings and Generals: Ages of Conquest.   In 1357, Jani Beg had just returned from his successful conquest of what is now Azerbaijan, when he suddenly died. According to a contemporary writer, al-Ahari, his son Berdi Beg was, at the time of his father's death, still in the Azerbaijani lands. But sources such as the later Nikonian Chronicle have Berdi Beg convinced by a cunning emir to strangle his father himself after bringing numerous princes into an alliance with him. The widespread impression seems to have been that he organized his father's murder, even if the most contemporary sources do not place Berdi Beg there himself. After Berdi Beg left Azerbaijan, the region was lost, seized by the Jalayirids of Baghdad.    Berdi Beg in quick order, with the backing of his grandmother Taydula, was proclaimed Khan of the Golden Horde. But feeling he faced threats, real or imagined, the new khan's first actions were violence. Echoing his father and grandfather, Berdi Beg had his brothers murdered: 12 of them, by one count. For one infant brother, Berdi Beg is alleged to have done the deed with his own bare hands, despite the pleadings of grandmother Taydula Khatun. A number of other high ranking princes and officials too met their deaths on Berdi Beg's order.   Berdi Beg's actions did little to engender love to the new monarch, for whom Heaven seemed to show little favour. The Horde's trade had declined tremendously in these years. Cities starved and shrunk, as they lost access to international trade, were depopulated by the Black Death and local farmland suffered. The mid-fourteenth century saw the Little Ice Age strike  and undo the system built up by the Jochids over the last century. Decreased rainfall over much of the steppe, and likely over-grazing from ever larger herds needed to support cities, when combined resulted in the rapid aridisation across the region. Much of the grassland simply could not sustain the great herds any longer. Almost paradoxically, the Caspian Sea was rising and causing increased flooding along the lower reaches of the Volga, which inundated cities and farmland in the Horde's most densely populated region.    The great cities of the Horde saw their population drop rapidly, and the material wealth evaporated without the trade or population to sustain it. The Horde's elites who had enriched themselves off it were frightened, angered and uncertain. Berdi Beg's efforts did little to improve things; he is known, for instance, to have raised trade duties on imports to their highest level ever recorded in the Golden Horde: 5%. And an especially virulent wave of the plague in 1359 really topped things off.    His legitimacy already in doubt due to widespread rumours of having murdered his own father, the generally respected Jani Beg, it should not be a surprise that Berdi Beg's rule was on thin ice. After only two years on the throne, Berdi Beg, grandson of mighty Özbeg, was murdered. The exact circumstances are unclear; the Nikonian Chronicle puts the blame on the same beg  who had urged Berdi Beg to kill his father. The murder of Berdi Beg Khan in 1359 did not, however, improve things very much.    On Berdi Beg's death, the throne was taken by Qulpa, a fellow who is variously identified as a brother or cousin of Berdi Beg. Qulpa was not long to enjoy the throne. After six months, Qulpa and his two sons, curiously with the very Rus' Christian names of Ivan and Mikhail, were all in turn murdered, this time by Nawruz, a brother of Qulpa. Still, the Rus' princes came to pay homage to Nawruz, and momentarily things looked like they might settle. That is, until Khidr came. Khidr ruled an appanage east of the Ural River, and was no descendant of Batu, but of another son of Jochi, named Shiban. In some accounts, he was invited by Taydula Khatun. But he simply may have seen a chance to throw his hat in the ring. Only months after he took the throne, Nawruz and his son were killed by Khidr, who became the new khan of the Golden Horde. So ended the line of Batu Khan, having ruled the western steppes for a century. The purging of the Batuid lineage with every succession since Toqta and Nogai's coup in 1291 had reached its final outcome, with Nawruz and his sons the final known male descendants. With the exception of Berke, all the khans of the Golden Horde until that time had been a descendent of Batu. Now, Khidr Khan's actions had essentially opened the succession to any possible claimant. And boy, did it.   Within a year Khidr was dead, and over the next twenty years the Jochid throne effectively became the most violent game of musical chairs. Over this period, some 25 khans, possibly more, were declared in Sarai, of varying lineages. Some ruled for two or three years, while many ruled only months.  Most of these figures are known only by their names. Some are known only by coinage; in one year, 6 different khans minted coins in Sarai.   The consequences were legion. The economic woes worsened as cities were now sacked by opposing forces. For the first time, we see archaeological evidence for fortifications around the Horde's cities in the steppe. A number of cities were outright abandoned. In the west, the condominium with Lithuania was abandoned as the Lithuanian dukes immediately seized the western lands, and in short order the Lithuanian principality extended to the Black Sea coast line. In 1362 under Duke Ol'gerd the Lithuanians won a battle over a Mongol army at the Battle of Blue Waters. In the aftermath, everything between the Dnieper and Dniester came under Lithuanian control, although at least for Podolia, in south-western Ukraine, the Lithuanians continued to pay the tribute to the Mongols well into the fifteenth century. Moldova and other Balkan regions declared independence, while the local nomadic leaders seem to have also stopped heeding the word of Sarai.   East of the Ural River, the Blue Horde, ruled by the line of Batu's older brother Orda, too faced its own troubles. The lineage of Orda became extinct in the 1360s and saw its own succession troubles. The khans in the Blue Horde, by the end of the decade, stopped minting coins with the name of the Sarai khans, and started doing so in their own names. The Blue Horde was thus independent once again.     The princes of the Rus' stopped making the trips to the Horde to declare their allegiance, for it simply became too dangerous. Rus' princes were now being robbed and held captive by the rival Jochid powers when they made the trip through the steppe. And with the khans  being overturned every few months it was now far too dangerous a trip to make so regularly.  However the Rus' lands were not to be ignored, as certain Jochid princes and contenders for power, having lost access to the trade they had one relied upon, were now turning evermore to the Rus' as a source of income and loot.    The khan's authority decreased further, as many khans did not rule themselves, but were puppets for non-Chinggisid powerbrokers. And the chief of these was Mamai, a powerful military commander based in the steppes near Crimea. As he was no descendant of Chinggis, Mamai had no right to claim the title of khan himself, though he held prestige as beylerbeyi and  married a daughter of Berdi Beg. But that didn't mean he could not put someone amenable to his interests on the throne. The first of these fellows was Abdullah, who was alleged to be a son of either Özbeg Khan or his son Tini Beg. He simply may have come from another corollary branch of the lineage, who Mamai had found convenient to play up. That was hardly unusual, as supposed lost sons of Özbeg, Tini Beg and Jani Beg continued to pop up, such as another claimant, Kildi Beg, in 1361.    Abdullah Khan was enthroned in Sarai in 1361, and Mamai returned to his Crimean pastures soon after.  But Abdullah was quickly ousted by rivals in Sarai and fled back to Mamai. This was to be a regular pattern over the 1360s. Every few years Mamai would march with an army, enthrone Abdullah and return, only for Abdullah to be tossed out or flee when another claimant came a-knockin', or the nobles in Sarai declared someone else khan. The final attempt resulted in Abdullah's death in 1370, upon which Mamai empowered a princess in Sarai, named Tulun Bey. Her exact identity is uncertain. It is commonly assumed that she was the Chinggisid princess who Mamai had also married, a daughter of Berdi Beg Khan. If this is the case, then she was the last to rule from the line of Batu. But she was quickly switched out by Mamai, and replaced with another of Mamai's puppet. And so this pattern continued until 1380, with Mamai's candidates thrown out every few years, and then installed a year or two later. It's caused an endless amount of work for historians to try and determine the order and lengths of reigns of all these khans.    It was well known at large that the Khan was a figurehead for Mamai. As the Rus' Nikon Chronicle states,  “At that time in Mamai's Horde there was a khan, but he had no power by comparison with Mamai, and was khan in nothing but the title. Even this title, however, was meaningless because all glory and all action were Mamai's. There was much trouble in the Horde and many Tatar lords had killed each other, lost their heads and died at sword's points. Thus, little by little, the Horde's great power was wasted away.”   Mamai's intrigues did not merely extend to Sarai, but to the Rus' lands as well, as the Sarai Khans sought revenue from Rus' taxes, and Mamai intervened to earn them himself. In one of these conspiracies, Mamai granted the yarliq, or patent, to the Grand Principality of Vladimir, the chief of the Rus' princes, to the young Prince of Moscow Dmitri Ivanovich. Or as he's better known to posterity, Dmitri Donskoi.   Dmitri was a grandson of Ivan I Kalita, the grandson of Alexander Nevsky who had worked so well with Özbeg Khan and began Moscow's rise to prominence. Ivan Kalita had monopolized the position of Grand Prince, the chief tax collector of the Rus', until his death. Upon that, it went to his son Simeon, who died of plague, and then to Dmitri's father, Ivan II Ivanovich, who died in 1359 as the Horde's troubles began. Only 9 years old when his father died, Dmitri could not rely on the Khans' support as his fathers had.    We've discussed this matter over previous episodes, but it bears reiterating here. The top title in the Rus' lands was the Grand Prince of Vladimir. Whoever held this was the #1 prince in the Rus', and collected taxes for the khans— skimming off the top for himself, of course, but also giving him great influence among the Rus'. While initially the khans had just appointed whoever the Rus' princes elected as Grand Prince, during Özbeg's reign the khans assumed the right to rescind and appoint the Grand Prince at will.  And the Princes of Moscow, a lesser branch of the Riurikid lineage, quite desired it but held no right to the title without the khan's backing. And so a relationship was formed, wherein the Princes of Moscow became the most scrupulous  enactors of the khan's will, in order to retain the titles to both Moscow and the Grand Principality, as well as the khan's military support as protection. And correspondingly, from the 1320s onwards Moscow grew in wealth and power, to the displeasure of the other Rus' princes, who saw the Moscow line as upstarts with no right to the Grand title.    Flashing forward to 1360, Khan Nawruz took both the Moscow title and the Grand Principality away from young Dmitri, only for it to be returned in 1362 when the new Khan in Sarai granted both back to him. Mamai saw his opportunity here, and also granted Dmitri the patent for the Grand Principality. The rival in Sarai quickly rescinded his support for Dmitri.  Without support from either the Khan or other Rus' princes the young Prince of Moscow could only seek the assistance of Mamai.    Mamai gained himself an excellent source of revenue in the young Dmitri, who turned out to be a very capable hand, while for Dmitri Mamai's armies gave him security he would not have otherwise as a youth on the throne. With the loss of the overland trade, the income from the Rus' was more important than ever, and Mamai was happy to earn it, and Dmitri did his best to deliver on time. But Dmitri was not passive, and wanted to secure his own base lest the whims of Mamai shift. Through diplomacy, marriage alliances and military threats, Dmitri steadily built his support among the Rus' princes, and incorporated other smaller principalities under Moscow's rule. For the first time, the city of Moscow itself received stone walls on Dmitri's order, which proved their worth in repelling an attack by Lithuania and the rival city of Tver' in 1368.    Mamai had use for Dmitri only as long as he provided tribute, so when the Hanseatic League disrupted trade to Dmitri's territories in the late 1360s, thereby preventing Dmitri from collecting the silver for Mamai, Mamai rescinded the patent to the Grand Principality and gave it to Dmitri's rival Mikhail Aleksandrovich of Tver' in 1370. Yet Mikhail proved even worse at sending tribute, and when Dmitri personally presented himself to Mamai to pay homage, accompanied by a great many gifts, Mamai returned him the Grand Princely title.  The situation repeated in late 1374 when the Hanseatic League cut the silver export to Novgorod. Mamai once again gave the Grand Princely title to Mikhail of Tver', but due to plague and Mamai's failed attempt to control the Volga trade routes, he was unable to support Mikhail militarily. Dmitri in the meantime had built up Moscow's military and alliances, and in Mamai's absence forced Mikhail to surrender. Confident in his abilities, Dmitri then took his army to the Volga, asserting Moscow's authority as far as Bulghar in 1377.        Mamai was not pleased at this development, a threat to his income while an even greater threat loomed on the horizon. Far to the east in the Blue Horde lands, a powerful Chinggisid Prince named Toqtamish, backed by the Central Asian warlord Temür, was rapidly growing in power. The eye of Toqtamish was drifting to Sarai, and he dreamed of assuming leadership of the Golden Horde. Doing so was a threat of unification which would entail a collision with Mamai. Mamai thus needed to prepare for the inevitable battle, but to do this he needed the resources of the Rus' tribute. And to that, he needed Dmitri to play nice with him.  In August 1378 a force in Mamai's service was sent to collect the tribute. Dmitri set out, nervously, to meet it head on, intercepting it near the Vozha River. Dmitri's force held firm under their attack, and succeeded in flanking the Mongols. In an attempt to withdraw across the Vozha River, many of the Mongols were killed, and Dmitri looted their abandoned camp.    Such was the first real victory an army of the Rus' had ever had over a force of the Golden Horde in battle, though Dmitri gained little from this victory and neither force was large. But Mamai was furious. The next year he ordered a larger, retaliatory attack on the Ryazan' land, causing great destruction, burning several cities. Oleg, Prince of Ryazan' fled before him. The Rus' paid dearly for their effort.   In 1378, the same year as the defeat on the Vozha, more alarming news came from the east. Toqtamish had now taken Sarai, and proclaimed himself Khan. Confrontation was imminent, and Mamai could not face Toqtamish with Dmitri rebelling in his rear. If Toqtamish and Dmitri allied, then Mamai would be surrounded by foes. Mamai needed resources to face Toqtamish, and  he needed revenue to do that, and Dmitri, as chief tax collector of the Russian principalities and controlling much of the Volga trade, was directly undermining that. It was time for Mamai to confront Dmitri himself. Over the next year, Mamai organized an alliance with Grand Duke Jagailo of Lithuania and Prince Oleg of Ryazan. He called up troops from the Alans, the Circassians, and the Genoese as mercenaries. We are told in the Nikon Chronicle that Mamai furiously studied Batu's conquest of the Rus', trying to learn his tactics and strategy. It got to the point that allegedly, Mamai began to see himself as a second Batu, feeling superior to all others and his own men calling him “Great Khan.”   In 1380, Mamai was ready. He ordered Dmitri to deliver a higher amount of tribute than ever, even greater than what had been paid during the times of Özbeg and Jani Beg. The message was a stalling tactic, as Mamai made preparations to march on Moscow with Jagailo and Oleg, hoping to crush Dmitri of Moscow between the three of them.         In Moscow, Dmitri quickly organized all the military forces of the Principalities that he could. Surprisingly, most principalities, except Tver', Novgorod or those aiding Mamai, answered Dmitri's call for aid. Dmitri's efforts to build Moscow's influence now bore fruit, as for the first time in their history, the Rus' offered something of a united front against the Mongols. The ascendency of Moscow over the other cities had begun, but first they had to stand against Mamai.       In September 1380 in a field on the upper Don River called Kulikovo, Mamai and the Ryazan forces waited for the Lithuanians. In a sign of poor scouting, on the 9th of September Mamai's army was shocked to see the arrival of Dmitri and the Rus' host crossing the Don. Dmitri's goal was simple; defeat Mamai in the field, before the Lithuanians could arrive and overwhelm him. One of the most famous battles in Russian history was about to begin.    Numbers for the two armies are uncertain, with Dmitri leading perhaps as many as 30,000 Rus' troops from across the principalities, while Mamai likely had a slightly larger force, consisting of Mongol-Turkic, that is Tatar, cavalry, Circassians, Rus' from Ryazan and Genoese mercenaries. Battle began with a clash of champions; the Rus' monk Peresvet, and a Tatar named variously Chelübei or Temür Mirza. They charged one another on horseback, lances before them. At the collision both were run through and killed, though Perevet's body is supposed to have stayed in the saddle the longer.   Battle then commenced. It was across a wide front, extending the Rus' lines thin but ravines and streams hampered the full deployment of Mamai's cavalry. Fighting went on for hours, with Mamai's troops holding the upper hand. Skilled Tatar cavalry and arrows took their toll on the Rus' and both sides tired over the course of the day. Dmitri had given his standard to another to hold, and when that man fell, the Rus' wavered. Dmitri himself disappeared in the clash, supposedly wounded and knocked unconscious. Mamai appeared on the verge of victory and kept his forces engaged. Yet one final trick was left to be put in play. Dmitri's cousin, Vladimir of Serpukhov, was kept in reserve with the Rus' princely cavalry. As both sides were at exhaustion, the freshly deployed Rus' cavalry charged from their hiding place in the trees and into the flank of Mamai's army. Mamai could only watch as his overworked, exhausted army routed, and he too fled. Learning of Mamai's defeat, the Lithuanians rapidly withdrew before ever making contact. So ended the battle on the Kulikovo field.   Dmitri had led the Rus' to defeat a major Mongol army in the field, and for his victory he was given the epithet Donskoi, meaning “of the Don.” While today this battle stands tall in Russian popular memory as a struggle for independence, in reality it led to little immediate change for the Rus' or to Moscow's standing. Our main sources come decades after the event and reflect how the battle's stature had grown with retellings. While the more heroic and famous elements of the battle may have little basis in reality, such as the duel before the battle, the general course of events is probably accurate enough. Whether it was as great a defeat for Mamai as popularly imagined is unknown, nor can we know Mamai for certain was even present. Mamai's losses are likely greatly overstated, since the next year he was able to raise another army rapidly, suggesting a small clash may have been turned into a grand duel. Arguments that Kulikovo never actually happened due to a lack of archaeological evidence cannot be sustained, as it is rare indeed for archaeological evidence to survive of a medieval battle. Little of the valuable metal equipment was ever left on site, usually quickly scavenged, while bodies were taken away for respectful burials or disintegrated before they could be preserved in the earth. The slightly earlier battle of Bannockburn in Scotland, for instance, though tracked to a relatively small area, has left almost no presence archaeologically speaking.    The real victor at Kulikovo was not Dmitri, but Toqtamish. After Kulikovo Mamai had strength enough to raise another army, and fought Toqtamish on the Kalka River. There Mamai was defeated for the final time. He was soon captured and executed by Toqtamish or by Genoese in Crimea when he fled there. Either way, Dmitri had succeeded in weakening Toqtamish's main rival for rule of the Golden Horde, and the new Khan was ready to assert his authority. So ended the Tale of Mamai.        Our next episode takes you through the reign of Toqtamish, as we enter the final period of the Golden Horde, so be sure to subscribe to the Kings and Generals Podcast to follow. If you enjoyed this and would like to help us continue bringing you great content, consider supporting us on patreon at www.patreon.com/kingsandgenerals. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one. 

Raqeeb Abdul Jabar is currently working in Tx correctional facility. Raqeeb mentioned a book; Muslim character english translation of Muhammad Al Ghazalis.This book can be found on amazon.He also mentioned the story of Proprhet Musa(as) and Khidr. This can be found in Holy Quran Sura Al Kahf 18 Ayats 65-82 please feel free to research and may you gain benefit from your research.