Podcasts about many muslim

In this episode, I dive deep into a conversation that's often avoided: marriage and money. Many Muslim women feel shy, or worse, ashamed, to bring up finances when discussing marriage, only to be labeled as gold diggers or materialistic. But here's the truth: discussing money in marriage is not just important, it's part of what makes a man a true Qawwam – the provider and protector Allah has called him to be. We'll unpack how the concept of Qawwam ties into financial responsibility, how Islamic principles like the mihr show that money does matter, and how popular culture has warped our views on love and finances. This is a must-listen for anyone looking to get married, or parents who want their children to build marriages that last – because love and money? They aren't mutually exclusive.

Everything we mentioned in this episode can be found on our website at www.mindful-muslimah.com --- Support this podcast: https://podcasters.spotify.com/pod/show/mindfulmuslimah/support

AP Washington correspondent Sagar Meghani reports on Biden-Islamophobia Strategy.

Many Muslim 'influencers' boast about not lifting a finger in the house - what does Islam say about this? What are the roles of the husband and the wife? Should the wife work? How much does the man have to provide Islamically? Find out in this episode!Support the Show.

Listen to the premiere episode of a new limited narrative series from American Jewish Committee (AJC): The Forgotten Exodus. Each Monday, for the next six weeks, AJC will release a new episode of The Forgotten Exodus, the first-ever narrative podcast series to focus exclusively on Mizrahi and Sephardic Jews. This week's episode focuses on Jews from Iraq. If you like what you hear, use the link below to subscribe before the next episode drops on August 8. Who are the Jews of Iraq? Why did they leave? And why do so many Iraqi Jews, even those born elsewhere, still consider Iraq their home?  Join us to uncover the answers to these questions through the inspiring story of Mizrahi Jewish cartoonist Carol Isaacs' family. Feeling alienated growing up as the only Jew in school from an Arab-majority country, Carol turned her longing for Iraq and the life her family left behind into a gripping graphic memoir, The Wolf of Baghdad.  Meanwhile, Zvi Ben-Dor Benite, professor of History and Middle Eastern and Islamic Studies at New York University, delves into the fascinating, yet the little-known history of Iraqi Jewry, from its roots in the region 2,600 years ago, to the antisemitic riots that led them to seek refuge in Israel, England, and the U.S. ____ Show Notes: Sign up to receive podcast updates here. Learn more about The Forgotten Exodus here.  Song credits: Thanks to Carol Isaacs and her band 3yin for permission to use The Wolf of Bagdad soundtrack. Portions of the following tracks can be heard throughout the episode:  01 Dhikrayyat (al Qasabji)  02 Muqaddima Hijaz (trad)  03 Che Mali Wali (pt 1) (trad) 05 Fog el Nakhal (trad)  11 Balini-b Balwa (trad)  12 Al Effendi (al Kuwaiti)  14 Dililol (trad)  15 Che Mail Wali (pt 2) (trad)  Pond5: “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837; “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. ____ Episode Transcript: CAROL ISAACS: A lot of businesses were trashed, houses were burnt. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.' MANYA BRACHEAR PASHMAN: Welcome to the premiere of the first ever podcast series devoted exclusively to an overlooked episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. Some fled antisemitism, mistreatment, and pogroms that sparked a refugee crisis like no other, as persecuted Jewish communities poured from numerous directions.  Others sought opportunities for their families or followed the calling to help create a Jewish state. In Israel, America, Italy, wherever they landed, these Jews forged new lives for themselves and future generations. This series explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. Each week, we will share the history of one Jewish family with roots in the Arab world. Each account is personal and different. Some include painful memories or elegies for what could've been. Others pay homage to the conviction of their ancestors to seek a life where they were wanted. To ground each episode, we rely on a scholar to untangle the complexities. Some of these stories have never been told because they wished to leave the past in the past. For those of you who, like me, before this project began, never read this chapter in Jewish history, we hope you find this series enlightening. And for those who felt ignored for so many decades, we hope these stories honor your families' legacies. Join us as we explore stories of courage, perseverance, and resilience.  I'm your host, Manya Brachear Pashman, and this is The Forgotten Exodus.   Today's episode: Leaving Iraq.   CAROL: All my life, I've lived in two worlds – one inside the family home, which is a very Jewish world, obviously, but also tinged with Iraqi customs like Iraqi food, a language we spoke—Judeo Arabic. So, I've always known that I'm not just British. I've lived in these two worlds, the one at home, and then the one at school. And then later on at work, which was very English. I went to a terribly English school, for example, there were about a thousand girls. Of those thousand girls, 30 were Jewish, and I was the only Mizrahi, the only non-European Jew. So, there's always been that knowing that I'm not quite fitting into boxes. Do you know what I mean? But I never quite knew which box I fit into. MANYA: Carol Isaacs makes her living illustrating the zeitgeists of our time, poking fun at the irony all around us, reminding us of our common quirks. And she fits it all into a tiny box. You might not know Carol by her given name, but you've probably seen her pen name, scrawled in the corner of her cartoons published by The New Yorker and Spectator magazines: TS McCoy, or The Surreal McCoy.  Carol is homesick for a home she never knew. Born and raised Jewish in London, she grew up hearing stories of her parents' life in Baghdad. How her family members learned to swim in the Tigris River using the bark of palm trees as life preservers, how they shopped in the city sooks for dates to bake b'ab'e b'tamer.  Millions of Jews have called Iraq home for more than 2,600 years, including many of their children and grandchildren who have never been there, but long to go. Like Carol, they were raised with indelible stories of daily life in Mosul, Basra, Baghdad – Jewish life that ceased to exist because it ceased to be safe. CAROL: My mother remembered sitting with her mother and her grandmother and all the family in the cellar, going through every single grain of rice for chometz. Now, if you imagine that there were eight days of Passover, I don't know 10, 12 people in the household, plus guests, they ate rice at least twice a day. You can imagine how much rice you'd have to go through. So little things like that, you know, that would give you a window into another world completely, that they remembered with so much fondness.  And it's been like that all my life. I've had this nostalgia for this, this place that my parents used to . . . now and again they'd talk about it, this place that I've never visited and I've never known. But it would be wonderful to go and just smell the same air that my ancestors smelled, you know, walk around the same streets in the Jewish Quarter. The houses are still there, the old Jewish Quarter. They're a bit run down. Well, very run down. MANYA: Carol turned her longing for Iraq and the life her family left behind into a graphic memoir and animated film called The Wolf of Baghdad. Think Art Spiegelman's Maus, the graphic novel about the Holocaust, but for Jews in Iraq who on the holiday of Shavuot in 1941 suffered through a brutal pogrom known as the Farhud, followed by decades of persecution, and ultimately, expulsion. Her research for the book involved conversations with family members who had never spoken about the violence and hatred they witnessed. They had left it in the past and now looked toward the future. There's no dialogue in the book either. The story arc simply follows the memories. CAROL: They wanted to look forward. So, it was really gratifying that they did tell me these things. ‘Cause when my parents came, for example, they came to the UK, it was very much ‘Look forward. We are British now.' My father was the quintessential city gent. He'd go to the office every day in the city of London with his pinstriped suit, and a rose plucked from the front garden, you know, a copy of The Guardian newspaper under his arm. He was British. We listened to classical music. We didn't listen to the music of my heritage. It was all Western music in the house. MANYA: But her father's Muslim and Christian business associates in Iraq visited regularly, as long as they could safely travel.    CAROL: On a Sunday, every month, our house would turn into little Baghdad. They would come and my mother would feed them these delicacies that she spent all week making and they'd sit and they'd talk. MANYA: As Carol said, she had heard only fond memories throughout her childhood because for millennia, Jews in Iraq lived in harmony with their Muslim and Christian neighbors.  CAROL: Jews have always lived in Mesopotamia, lived generally quite well. There was always the dimmi status, which is a status given to minorities. For example, they had to pay a certain tax, had to wear certain clothing. Sometimes, they weren't allowed to build houses higher than their neighbor, because they weren't allowed to be above their neighbor. They couldn't ride a horse, for example, Jews. I mean, small little rules, that you were never quite accorded full status. But then when the Brits arrived in 1917, things became a bit easier. MANYA: But 20-some years later, life for Jews took a turn for the worse. That sudden and dramatic turning point in 1941 was called The Farhud. ZVI BEN-DOR BENITE: Jews have been living in Iraq for thousands of years. If we start with the Farhud, we are starting in the middle of the story, in fact, in the middle of the end.” MANYA: That's Zvi Ben-Dor Benite, a professor of history and Middle Eastern and Islamic Studies at New York University. The son of Iraqi Jewish parents who migrated to Israel in the early 1950s, he carries in his imagination maps of old Jewish neighborhoods in Mosul and Baghdad, etched by his parents' stories of life in the old country. He shares Carol's longing to walk those same streets one day.  ZVI: Iraqis, even those who were born in Israel, still self-identify as Iraqis and still consider that home to a certain extent – an imaginary home, but home. And you can say the same thing, and even more so, for people who were born there and lived there at the time. So here's the thing: if I go there, I would be considering myself a returnee. But it would be my first time. MANYA: As a Jew, Zvi knows the chances of his returning are slim. To this day, Iraq remains the only Arab country that has never signed a ceasefire with Israel since Arab nations declared war on the Jewish state upon its creation in 1948. Jews are not safe there. Really, no one has been for a while. The dictatorship of Saddam Hussein, ISIS, and general civil unrest have made modern-day Iraq dangerous for decades. The region is simply unstable. The centuries leading up to the Farhud in 1941 were no different. The territory originally known as Mesopotamia flipped from empire to empire, including Babylonian, Mongol, Safavids, Ottoman, British. Just to name a few. But during those centuries, Iraq was historically diverse – home to Muslims, Jews, Assyrian Christians. Yes, Jews were a minority and faced some limitations. But that didn't change the fact that they loved the place they called home.  ZVI: We zoom in on the Farhud because it is a relatively unique event. Jews in Iraq were highly integrated, certainly those who lived in the big cities and certainly those who lived in Baghdad. Few reasons to talk about this integration. First of all, they spoke Arabic. Second of all, they participated in the Iraqi transition to modernity. In many ways, the Jewish community even spearheaded Iraqi society's transition into modernity. Of course, you know, being a minority, it means that not everything is rosy, and I'm not in any way trying to make it as a rosy situation. But if you compare it to the experiences of European Jews, certainly Europeans in the Pale of Settlement or in Eastern Europe, it's a much lovelier situation. Many Jews participate in Iraqi politics in different ways. Many Jews joined the Communist Party, in fact, lead the Communist Party to a certain extent. Others join different parties that highly identify in terms of Iraqi nationalism. MANYA: Very few Iraqi Jews identified with the modern Zionist movement, a Jewish nationalist movement to establish a state on the ancestral homeland of the Jews, then known as Palestine. Still, Iraqi Jews were not immune from Arab hostility toward the notion of Jewish self-determination. Adding to that tension: the Nazi propaganda that poured out of the German embassy in Baghdad.  CAROL: Mein Kampf was translated into Arabic and published in all the newspapers there. There were broadcasts coming from Radio Berlin, in Arabic, politicizing Islam and generally manipulating certain texts from the Quran, to show that Jews were the enemies of Islam. So, there was this constant drip, drip of antisemitism. ZVI: Another factor is, of course, the British. There is an anti-British government in Baghdad at the time, during the period of someone who went down in history as a Nazi collaborator, Rashid Ali. And Rashid Ali's been removed just before the British retake Iraq. We should remember that basically, even though Iraq is a kind of constitutional monarchy, the British run the show behind the scenes for a very, very long time. So, there is a little bit of a hiatus over several months with Rashid Ali, and then when he is removed, you know, people blame the Jews for that. MANYA: On the afternoon of June 1, 1941, Jews in Baghdad prepared to celebrate the traditional Jewish harvest festival of Shavuot. Violent mobs descended on the celebrants. CAROL: In those two days the mobs ran riot and took it all out on the Jews. We don't, to this day, we don't know how many Jews died. Conservative estimates say about 120. We think it was in the thousands. Certainly, a lot of businesses were trashed, houses were burnt, women raped, mutilated, babies killed. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.' MANYA: The mobs were a fraction of the Iraqi population. Many Muslim residents protected their Jewish neighbors.  CAROL: One of my relations said that during the Farhud, the pogrom, that her neighbors stood guard over their house, Muslim neighbors, and told the mobs that they wouldn't let them in that these people are our family, our friends. They wouldn't let them in. They looked after each other, they protected each other. MANYA: But the climate in Iraq was no longer one in which Jews could thrive. Now they just hoped to survive. In the mid-to-late 40s, Carol's father, who worked for the British army during World War II, left for the United Kingdom and, as the eldest son, began to bring his family out one by one. Then came 1948. Israel declared independence and five Arab nations declared war.  ZVI: So, Iraq sent soldiers to fight as part of the Arab effort in Palestine, and they began to come back in coffins. I mean, there's a sense of defeat. Three deserters, three Iraqi soldiers that deserted the war, and crossed the desert back to Iraq, and they landed up in Mosul on the Eve of Passover in 1949. And they knocked on the door of one of my uncles. And they said, they were hosted by this Jewish family. And they were telling the Jews, who were their hosts that evening, about the war in Palestine, and about what was going on and so on. This is just an isolated case, but the point is that you know, it raises the tension in the population, and it raises the tensions against Jews tenfold. But there's no massive movement of Iraqi Jews, even though the conditions are worsening. In other words, it becomes uneasy for someone to walk in the street as a Jew. There is a certain sense of fear that is going on. And then comes the legal action. MANYA: That legal action, transacted with the state of Israel and facilitated by Zionist operatives, set the most significant exodus in motion. In 1950, the Iraqi government gave its Jewish citizens a choice. Renounce their Iraqi citizenship, take only what fits in a suitcase, and board a flight to Israel, or stay and face an uncertain future. The offer expired in a year, meaning those who stayed would no longer be allowed to leave. ZVI: If you're a Jew in Iraq in 1950, you are plunged into a very, very cruel dilemma. First of all, you don't know what the future holds. You do know that the present, after 1948, suggests worsening conditions. There is a sense that, you know, all the Jews are sort of a fifth column. All of them are associated with Zionism, even though you know, the Zionist movement is actually very small. There are certain persecutions of Zionists and communists who are Jews as well. And, you know, there have been mass arrests of them, you know, particularly of the young, younger Jewish population, so you don't know. And then the state comes in and says, ‘Look, you get one year to stay or to leave. If you leave, you leave. If you stay, you're gonna get stuck here.' Now, just think about presenting someone with that dilemma after 1935 and the Nuremberg Laws, after what happened in Europe. MANYA: In all, 120,000 Iraqi Jews leave for Israel over nine months – 90% of Iraqi Jewry. For the ten percent who stayed, they became a weak and endangered minority. Many Iraqis, including the family on Carol's mother's side, eventually escaped to America and England.  CAROL: My mother and my father were separated by a generation. My father was much older, 23 years older than my mother. So, he had a different view of life in Baghdad. When he was around, it was generally very peaceful. The Jews were allowed to live quite, in peace with their neighbors. But with my mother's generation and younger, it was already the beginning – the rot had started to set in. So, she had a different view entirely. CAROL: My grandmother, maternal grandmother, was the last one to come out of our family, to come out of Iraq. She left in ‘63. And my dad managed to get her out. MANYA: After Israel defeated another Arab onslaught in 1967, thousands more fled. ZVI: This was a glorious community, a large community, which was part of the fabric of society for centuries, if not millennia. And then, in one dramatic day, in a very, very short period, it just basically evaporated. And what was left is maybe 10 percent, which may be elite, that decided to risk everything by staying. But even they, at the end, had to leave.  MANYA: Remember, Carol said she was one of 30 Jewish girls at her school, but the only Mizrahi Jew. The term Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Egypt, Libya, and Morocco. CAROL: It's been interesting. A lot of people didn't even know that there were Jews living in Arab lands. I mean, for all my life, I've been told, ‘Oh, you're Jewish, you speak Yiddish, you come from Poland. You eat smoked salmon and bagels. You say ‘oy vey,' which is great if you do all those things and you do come from Eastern Europe, but I don't. Almost 1 million Jews of Arab lands, nobody knows about what happened to them, that they were ethnically cleansed, removed from their homes, and dispersed across the world. It's our truth. And it's our history and make of it what you will, just add it to other family histories that we know. MANYA: Carol has discovered that even Iraqis did not know of their country's rich Jewish past, nor the fate of its Jewish citizens. Since the animated version of The Wolf of Baghdad premiered at the Israeli and Iraqi embassies in London, accompanied by Carol's accordion and other musicians playing its Judeo-Arabic soundtrack, Iraqis in the audience have been moved to tears.  CAROL: At one Q&A, after we did a performance, one Iraqi gentleman stood up at the front. He was crying. He said, ‘I'm really sorry for what we did to you. I'm so sorry.' And that was immensely moving for me. It was like, well, you know what? We're talking now. It's wonderful. We can sit down together. We can talk in a shared language. We can talk about our shared culture, and we've got more that ties us together than separates us. We've got more in common, right? So, I'm always looking for that, that kind of positive, and so far it's come back to me, multiplied by a million, which has been brilliant. The truth is coming to light, that people know that the Jews of Iraq contributed so much, not just culturally but also socially, in the government too. So, it's this reaching out from Iraq to its lost Jews saying ‘Well where are you? What happened to you? Tell us your story. We want to see where you are. Come back even,' some of them are saying. MANYA: Carol has continued to give a voice to the Jewish refugees of Iraq. Most recently, she has been adapting The Wolf of Baghdad for younger, middle school-aged readers to better understand the story. And high schools in London and Canada have added The Wolf of Baghdad to their history curriculum.  CAROL: Leaving Iraq was called the silent exodus for a reason. We just left quietly and without fuss, and just went and made our lives elsewhere. I do know that life was difficult for them wherever they went, but they just got on with it, like refugees will do everywhere. MANYA: These Jews are just one of the many Jewish communities who, in the last century left Arab countries to forge new lives for themselves and future generations. Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Carol Isaacs for sharing her family's story and to her band 3yin for the music. Throughout this episode, you have been listening to pieces of the soundtrack from The Wolf of Baghdad motion comic performed by 3yin, a groundbreaking London based band that plays Jewish melodies from the Middle East and North Africa. The soundtrack is available at thesurrealmccoy.com. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/forgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts to rate us and write a review to help more listeners find us.

Who are the Jews of Iraq? Why did they leave? And why do so many Iraqi Jews, even those born elsewhere, still consider Iraq their home?  The premiere episode of a new limited narrative series from American Jewish Committee (AJC) uncovers the answers to these questions through the inspiring story of Mizrahi Jewish cartoonist Carol Isaacs' family. Feeling alienated growing up as the only Jew in school from an Arab-majority country, Carol turned her longing for Iraq and the life her family left behind into a gripping graphic memoir, The Wolf of Baghdad.  Meanwhile, Zvi Ben-Dor Benite, professor of History and Middle Eastern and Islamic Studies at New York University, delves into the fascinating, yet the little-known history of Iraqi Jewry, from its roots in the region 2,600 years ago, to the antisemitic riots that led them to seek refuge in Israel, England, and the U.S. _________ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits: Thanks to Carol Isaacs and her band 3yin for permission to use The Wolf of Bagdad soundtrack. Portions of the following tracks can be heard throughout the episode:  01 Dhikrayyat (al Qasabji)  02 Muqaddima Hijaz (trad)  03 Che Mali Wali (pt 1) (trad) 05 Fog el Nakhal (trad)  11 Balini-b Balwa (trad)  12 Al Effendi (al Kuwaiti)  14 Dililol (trad)  15 Che Mail Wali (pt 2) (trad)  Pond5: “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837; “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. ______ Episode Transcript: CAROL ISAACS: A lot of businesses were trashed, houses were burnt. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.' MANYA BRACHEAR PASHMAN: Welcome to the premiere of the first ever podcast series devoted exclusively to an overlooked episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. Some fled antisemitism, mistreatment, and pogroms that sparked a refugee crisis like no other, as persecuted Jewish communities poured from numerous directions.  Others sought opportunities for their families or followed the calling to help create a Jewish state. In Israel, America, Italy, wherever they landed, these Jews forged new lives for themselves and future generations. This series explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. Each week, we will share the history of one Jewish family with roots in the Arab world. Each account is personal and different. Some include painful memories or elegies for what could've been. Others pay homage to the conviction of their ancestors to seek a life where they were wanted. To ground each episode, we rely on a scholar to untangle the complexities. Some of these stories have never been told because they wished to leave the past in the past. For those of you who, like me, before this project began, never read this chapter in Jewish history, we hope you find this series enlightening. And for those who felt ignored for so many decades, we hope these stories honor your families' legacies. Join us as we explore stories of courage, perseverance, and resilience.  I'm your host, Manya Brachear Pashman, and this is The Forgotten Exodus. Today's episode: Leaving Iraq. CAROL: All my life, I've lived in two worlds – one inside the family home, which is a very Jewish world, obviously, but also tinged with Iraqi customs like Iraqi food, a language we spoke—Judeo Arabic. So, I've always known that I'm not just British. I've lived in these two worlds, the one at home, and then the one at school. And then later on at work, which was very English. I went to a terribly English school, for example, there were about a thousand girls. Of those thousand girls, 30 were Jewish, and I was the only Mizrahi, the only non-European Jew. So, there's always been that knowing that I'm not quite fitting into boxes. Do you know what I mean? But I never quite knew which box I fit into. MANYA: Carol Isaacs makes her living illustrating the zeitgeists of our time, poking fun at the irony all around us, reminding us of our common quirks. And she fits it all into a tiny box. You might not know Carol by her given name, but you've probably seen her pen name, scrawled in the corner of her cartoons published by The New Yorker and Spectator magazines: TS McCoy, or The Surreal McCoy.  Carol is homesick for a home she never knew. Born and raised Jewish in London, she grew up hearing stories of her parents' life in Baghdad. How her family members learned to swim in the Tigris River using the bark of palm trees as life preservers, how they shopped in the city sooks for dates to bake b'ab'e b'tamer.  Millions of Jews have called Iraq home for more than 2,600 years, including many of their children and grandchildren who have never been there, but long to go. Like Carol, they were raised with indelible stories of daily life in Mosul, Basra, Baghdad – Jewish life that ceased to exist because it ceased to be safe. CAROL: My mother remembered sitting with her mother and her grandmother and all the family in the cellar, going through every single grain of rice for chometz. Now, if you imagine that there were eight days of Passover, I don't know 10, 12 people in the household, plus guests, they ate rice at least twice a day. You can imagine how much rice you'd have to go through. So little things like that, you know, that would give you a window into another world completely, that they remembered with so much fondness.  And it's been like that all my life. I've had this nostalgia for this, this place that my parents used to . . . now and again they'd talk about it, this place that I've never visited and I've never known. But it would be wonderful to go and just smell the same air that my ancestors smelled, you know, walk around the same streets in the Jewish Quarter. The houses are still there, the old Jewish Quarter. They're a bit run down. Well, very run down. MANYA: Carol turned her longing for Iraq and the life her family left behind into a graphic memoir and animated film called The Wolf of Baghdad. Think Art Spiegelman's Maus, the graphic novel about the Holocaust, but for Jews in Iraq who on the holiday of Shavuot in 1941 suffered through a brutal pogrom known as the Farhud, followed by decades of persecution, and ultimately, expulsion. Her research for the book involved conversations with family members who had never spoken about the violence and hatred they witnessed. They had left it in the past and now looked toward the future. There's no dialogue in the book either. The story arc simply follows the memories. CAROL: They wanted to look forward. So, it was really gratifying that they did tell me these things. ‘Cause when my parents came, for example, they came to the UK, it was very much ‘Look forward. We are British now.' My father was the quintessential city gent. He'd go to the office every day in the city of London with his pinstriped suit, and a rose plucked from the front garden, you know, a copy of The Guardian newspaper under his arm. He was British. We listened to classical music. We didn't listen to the music of my heritage. It was all Western music in the house. MANYA: But her father's Muslim and Christian business associates in Iraq visited regularly, as long as they could safely travel.    CAROL: On a Sunday, every month, our house would turn into little Baghdad. They would come and my mother would feed them these delicacies that she spent all week making and they'd sit and they'd talk. MANYA: As Carol said, she had heard only fond memories throughout her childhood because for millennia, Jews in Iraq lived in harmony with their Muslim and Christian neighbors.  CAROL: Jews have always lived in Mesopotamia, lived generally quite well. There was always the dimmi status, which is a status given to minorities. For example, they had to pay a certain tax, had to wear certain clothing. Sometimes, they weren't allowed to build houses higher than their neighbor, because they weren't allowed to be above their neighbor. They couldn't ride a horse, for example, Jews. I mean, small little rules, that you were never quite accorded full status. But then when the Brits arrived in 1917, things became a bit easier. MANYA: But 20-some years later, life for Jews took a turn for the worse. That sudden and dramatic turning point in 1941 was called The Farhud. ZVI BEN-DOR BENITE: Jews have been living in Iraq for thousands of years. If we start with the Farhud, we are starting in the middle of the story, in fact, in the middle of the end.” MANYA: That's Zvi Ben-Dor Benite, a professor of history and Middle Eastern and Islamic Studies at New York University. The son of Iraqi Jewish parents who migrated to Israel in the early 1950s, he carries in his imagination maps of old Jewish neighborhoods in Mosul and Baghdad, etched by his parents' stories of life in the old country. He shares Carol's longing to walk those same streets one day.  ZVI: Iraqis, even those who were born in Israel, still self-identify as Iraqis and still consider that home to a certain extent – an imaginary home, but home. And you can say the same thing, and even more so, for people who were born there and lived there at the time. So here's the thing: if I go there, I would be considering myself a returnee. But it would be my first time. MANYA: As a Jew, Zvi knows the chances of his returning are slim. To this day, Iraq remains the only Arab country that has never signed a ceasefire with Israel since Arab nations declared war on the Jewish state upon its creation in 1948. Jews are not safe there. Really, no one has been for a while. The dictatorship of Saddam Hussein, ISIS, and general civil unrest have made modern-day Iraq dangerous for decades. The region is simply unstable. The centuries leading up to the Farhud in 1941 were no different. The territory originally known as Mesopotamia flipped from empire to empire, including Babylonian, Mongol, Safavids, Ottoman, British. Just to name a few. But during those centuries, Iraq was historically diverse – home to Muslims, Jews, Assyrian Christians. Yes, Jews were a minority and faced some limitations. But that didn't change the fact that they loved the place they called home.  ZVI: We zoom in on the Farhud because it is a relatively unique event. Jews in Iraq were highly integrated, certainly those who lived in the big cities and certainly those who lived in Baghdad. Few reasons to talk about this integration. First of all, they spoke Arabic. Second of all, they participated in the Iraqi transition to modernity. In many ways, the Jewish community even spearheaded Iraqi society's transition into modernity. Of course, you know, being a minority, it means that not everything is rosy, and I'm not in any way trying to make it as a rosy situation. But if you compare it to the experiences of European Jews, certainly Europeans in the Pale of Settlement or in Eastern Europe, it's a much lovelier situation. Many Jews participate in Iraqi politics in different ways. Many Jews joined the Communist Party, in fact, lead the Communist Party to a certain extent. Others join different parties that highly identify in terms of Iraqi nationalism. MANYA: Very few Iraqi Jews identified with the modern Zionist movement, a Jewish nationalist movement to establish a state on the ancestral homeland of the Jews, then known as Palestine. Still, Iraqi Jews were not immune from Arab hostility toward the notion of Jewish self-determination. Adding to that tension: the Nazi propaganda that poured out of the German embassy in Baghdad.  CAROL: Mein Kampf was translated into Arabic and published in all the newspapers there. There were broadcasts coming from Radio Berlin, in Arabic, politicizing Islam and generally manipulating certain texts from the Quran, to show that Jews were the enemies of Islam. So, there was this constant drip, drip of antisemitism. ZVI: Another factor is, of course, the British. There is an anti-British government in Baghdad at the time, during the period of someone who went down in history as a Nazi collaborator, Rashid Ali. And Rashid Ali's been removed just before the British retake Iraq. We should remember that basically, even though Iraq is a kind of constitutional monarchy, the British run the show behind the scenes for a very, very long time. So, there is a little bit of a hiatus over several months with Rashid Ali, and then when he is removed, you know, people blame the Jews for that. MANYA: On the afternoon of June 1, 1941, Jews in Baghdad prepared to celebrate the traditional Jewish harvest festival of Shavuot. Violent mobs descended on the celebrants. CAROL: In those two days the mobs ran riot and took it all out on the Jews. We don't, to this day, we don't know how many Jews died. Conservative estimates say about 120. We think it was in the thousands. Certainly, a lot of businesses were trashed, houses were burnt, women raped, mutilated, babies killed. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.' MANYA: The mobs were a fraction of the Iraqi population. Many Muslim residents protected their Jewish neighbors.  CAROL: One of my relations said that during the Farhud, the pogrom, that her neighbors stood guard over their house, Muslim neighbors, and told the mobs that they wouldn't let them in that these people are our family, our friends. They wouldn't let them in. They looked after each other, they protected each other. MANYA: But the climate in Iraq was no longer one in which Jews could thrive. Now they just hoped to survive. In the mid-to-late 40s, Carol's father, who worked for the British army during World War II, left for the United Kingdom and, as the eldest son, began to bring his family out one by one. Then came 1948. Israel declared independence and five Arab nations declared war.  ZVI: So, Iraq sent soldiers to fight as part of the Arab effort in Palestine, and they began to come back in coffins. I mean, there's a sense of defeat. Three deserters, three Iraqi soldiers that deserted the war, and crossed the desert back to Iraq, and they landed up in Mosul on the Eve of Passover in 1949. And they knocked on the door of one of my uncles. And they said, they were hosted by this Jewish family. And they were telling the Jews, who were their hosts that evening, about the war in Palestine, and about what was going on and so on. This is just an isolated case, but the point is that you know, it raises the tension in the population, and it raises the tensions against Jews tenfold. But there's no massive movement of Iraqi Jews, even though the conditions are worsening. In other words, it becomes uneasy for someone to walk in the street as a Jew. There is a certain sense of fear that is going on. And then comes the legal action. MANYA: That legal action, transacted with the state of Israel and facilitated by Zionist operatives, set the most significant exodus in motion. In 1950, the Iraqi government gave its Jewish citizens a choice. Renounce their Iraqi citizenship, take only what fits in a suitcase, and board a flight to Israel, or stay and face an uncertain future. The offer expired in a year, meaning those who stayed would no longer be allowed to leave. ZVI: If you're a Jew in Iraq in 1950, you are plunged into a very, very cruel dilemma. First of all, you don't know what the future holds. You do know that the present, after 1948, suggests worsening conditions. There is a sense that, you know, all the Jews are sort of a fifth column. All of them are associated with Zionism, even though you know, the Zionist movement is actually very small. There are certain persecutions of Zionists and communists who are Jews as well. And, you know, there have been mass arrests of them, you know, particularly of the young, younger Jewish population, so you don't know. And then the state comes in and says, ‘Look, you get one year to stay or to leave. If you leave, you leave. If you stay, you're gonna get stuck here.' Now, just think about presenting someone with that dilemma after 1935 and the Nuremberg Laws, after what happened in Europe. MANYA: In all, 120,000 Iraqi Jews leave for Israel over nine months – 90% of Iraqi Jewry. For the ten percent who stayed, they became a weak and endangered minority. Many Iraqis, including the family on Carol's mother's side, eventually escaped to America and England.  CAROL: My mother and my father were separated by a generation. My father was much older, 23 years older than my mother. So, he had a different view of life in Baghdad. When he was around, it was generally very peaceful. The Jews were allowed to live quite, in peace with their neighbors. But with my mother's generation and younger, it was already the beginning – the rot had started to set in. So, she had a different view entirely. CAROL: My grandmother, maternal grandmother, was the last one to come out of our family, to come out of Iraq. She left in ‘63. And my dad managed to get her out. MANYA: After Israel defeated another Arab onslaught in 1967, thousands more fled. ZVI: This was a glorious community, a large community, which was part of the fabric of society for centuries, if not millennia. And then, in one dramatic day, in a very, very short period, it just basically evaporated. And what was left is maybe 10 percent, which may be elite, that decided to risk everything by staying. But even they, at the end, had to leave.  MANYA: Remember, Carol said she was one of 30 Jewish girls at her school, but the only Mizrahi Jew. The term Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Egypt, Libya, and Morocco. CAROL: It's been interesting. A lot of people didn't even know that there were Jews living in Arab lands. I mean, for all my life, I've been told, ‘Oh, you're Jewish, you speak Yiddish, you come from Poland. You eat smoked salmon and bagels. You say ‘oy vey,' which is great if you do all those things and you do come from Eastern Europe, but I don't. Almost 1 million Jews of Arab lands, nobody knows about what happened to them, that they were ethnically cleansed, removed from their homes, and dispersed across the world. It's our truth. And it's our history and make of it what you will, just add it to other family histories that we know. MANYA: Carol has discovered that even Iraqis did not know of their country's rich Jewish past, nor the fate of its Jewish citizens. Since the animated version of The Wolf of Baghdad premiered at the Israeli and Iraqi embassies in London, accompanied by Carol's accordion and other musicians playing its Judeo-Arabic soundtrack, Iraqis in the audience have been moved to tears.  CAROL: At one Q&A, after we did a performance, one Iraqi gentleman stood up at the front. He was crying. He said, ‘I'm really sorry for what we did to you. I'm so sorry.' And that was immensely moving for me. It was like, well, you know what? We're talking now. It's wonderful. We can sit down together. We can talk in a shared language. We can talk about our shared culture, and we've got more that ties us together than separates us. We've got more in common, right? So, I'm always looking for that, that kind of positive, and so far it's come back to me, multiplied by a million, which has been brilliant. The truth is coming to light, that people know that the Jews of Iraq contributed so much, not just culturally but also socially, in the government too. So, it's this reaching out from Iraq to its lost Jews saying ‘Well where are you? What happened to you? Tell us your story. We want to see where you are. Come back even,' some of them are saying. MANYA: Carol has continued to give a voice to the Jewish refugees of Iraq. Most recently, she has been adapting The Wolf of Baghdad for younger, middle school-aged readers to better understand the story. And high schools in London and Canada have added The Wolf of Baghdad to their history curriculum.  CAROL: Leaving Iraq was called the silent exodus for a reason. We just left quietly and without fuss, and just went and made our lives elsewhere. I do know that life was difficult for them wherever they went, but they just got on with it, like refugees will do everywhere. MANYA: These Jews are just one of the many Jewish communities who, in the last century left Arab countries to forge new lives for themselves and future generations. Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Carol Isaacs for sharing her family's story and to her band 3yin for the music. Throughout this episode, you have been listening to pieces of the soundtrack from The Wolf of Baghdad motion comic performed by 3yin, a groundbreaking London based band that plays Jewish melodies from the Middle East and North Africa. The soundtrack is available at thesurrealmccoy.com. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/forgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts to rate us and write a review to help more listeners find us.  

Right now, Muslims around the world are observing Ramadan, a holy month of fasting, prayer, community, and gratitude. Many Muslim students on campus are observing the month while balancing their school work, midterms, extracurriculars, and being away from home. Muna Khalidi talks to two Muslim students at NYU to break down what is Ramadan as well as their experiences observing the sacred month on campus. Earlier this month, Tisch New Theater put on the student musical production, Amelie, at theater row. Aria Young talked to the director and lead actors of the show. Fashion Week Brookyn took place earlier this month. Javon Thomas interviewed Kyiesha Kelley, the designer and founder of hop hop closet and Brooklyn fashion week attendee Grace Wanebo attends The Rally 4 Nyu Adjunct Faculty.

Maria and Julio are joined by ITT All-Star Wajahat Ali, columnist for The Daily Beast, to discuss his new book, “Go Back to Where You Came From: And Other Helpful Recommendations on How to Become American.” They get into disparities in reactions to white violence versus nonwhite violence, the upcoming midterms, and reflect on who is seen as American in this country. ITT Staff Picks: For The Atlantic, Wajahat Ali writes about his parents' arrest in 2002, and the hardships that followed. Many Muslim families see their lives in two chapters: before and after the 9/11 attacks, reports Brittny Mejia in this piece for The LA Times. Daniel Strauss and Grace Segers of The New Republic recap the latest news with the January 6 committee's investigation, including what might come next. Photo courtesy of Wajahat Ali

Let Drive Time accompany you every weekday afternoon between 4-6 pm with LIVE discussions on the topics that matter. Join Tahir Khalid and Talib Man for Monday's show where we will be discussing: Apostasy/ Caliphate Apostasy: Freedom or death? Many Muslim sects believe that the punishment for apostasy is death. However, the truth is there is no worldly punishment for apostasy. Join us LIVE from 5pm GMT as we discuss this in more detail as well as how Islam is a faith that promotes religious freedom. Caliphate: Can Muslims unite behind an elected leader? In light of recent discussions on Caliphate, His Holiness Mirza Masroor has challenged the Muslim community to unanimously elect and pledge allegiance to an individual as their leader.In light of recent discussions on Caliphate, His Holiness Mirza Masroor has challenged the Muslim community to unanimously elect and pledge allegiance to an individual as their leader.Can they do so? Join us LIVE from 5pm GMT. Guests include: Khalil Yousuf (Human Rights Lawyer) Hafiz Ataul Awwal Kharal (Member of the Ahmadiyya Muslim Community in Finland) Imam Tahir Mahmood, Canada Shahab Ahmad, Tanzania Iman Abdur Rahman Khan, Guyana Produced by: Hadiya Haseeb, Zile Huma Ahmad and Fezia Haq.

Many Muslim states went apoplectic when French President said that Islam was in crisis: French flags were burned and boyocotts of French goods were planned. And yet when it comes to what the PRC is doing with the incarceration of up to a million Uyghur Muslims there is no protest among these same states. What gives? Borealis looks into this odd discrepancy.►Subscribe - https://borealisthreatandrisk.com/subscribe/About the host Phil Gurski:Phil is the President and CEO of Borealis Threat and Risk Consulting Ltd. and Programme Director for the Security, Economics and Technology (SET) hub at the University of Ottawa’s Professional Development Institute (PDI). He worked as a senior strategic analyst at CSIS (Canadian Security Intelligence Service) from 2001-2015, specializing in violent Islamist-inspired homegrown terrorism and radicalisation.►Check Phil's latest book ''When Religion Kills'' - https://amzn.to/2ALdpoG►Website - https://borealisthreatandrisk.com/►Twitter - https://twitter.com/borealissaves►LinkedIn - https://www.linkedin.com/in/phil-gurski-8942468/►Email - borealisrisk@gmail.com

After World War II in 1947, there was a division of British ruled lands into India and Pakistan. Many Muslim families started migrating to Pakistan. Br. Arif's dad was one of these immigrants. When he came to Pakistan he almost had nothing but a suitcase of books. In other words, he had to start from scratch in a new land. He loved books and the books helped him to rediscover himself again as one of the leading book publishers after many years in Pakistan. In 1980, there was a change in the air. This time it was a "computer revolution". His dad bought a computer to learn the new possibilities and what it may mean for his book publishing business. For br. Arif and his brothers, the computer was a new toy where they can play games. The boys soon started learning more about coding to develop their own games. This sense of curiosity led br. Arif to dive deep into computer programming. Today his company PAK Data is among the pioneers for the Global Muslim market with apps as Quran Majeed and other Islamic apps with over 40 million app installs worldwide. Listen to the full episode to discover how br. Arif started his journey. --- Send in a voice message: https://anchor.fm/muslimsonfire/message

UK Muslims Protest LGBTQ Education, Threaten To Leave UK. Hundreds of Muslims were joined by Christians in the UK to protest an LGBTQ curriculum being taught to kids ages 3 to 11. Many Muslim parents were offended and upset that the school would teach these issues to young children. Some even threatened to leave the UK altogether.Many people on the far left believe that Muslims and the LGBTQ communities can intersect but Islam is an abrahamic religion in the same vein as Christianity. It is likely then you will see Muslims agreeing with Christians and Conservatives on certain issues.So which group is more deserving of social justice? Should the far left defend Muslims or the LGBTQ community? How do we determine who is more oppressed, migrants or the LGBT community?Support the show (http://timcast.com/donate)

Hit subscribe http://bit.ly/1CtXGa How many Muslim Scholars in Islam promote ISIS? Join me also at www.TheDeenshow.com http://twitter.com/thedeenshow https://www.facebook.com/TheDeenShowTV https://www.instagram.com/thedeenshowtv https://www.snapchat.com/add/thedeenshow Help Support our Efforts http://bit.ly/1O0dK4b

We’ll be talking about San bernardino and the 3rd shooter, along with the increase in hate crimes and where do Muslims stand amongst the over 180,000 killings in America that have happened since 9/11 with Prof. Omer M. Mozaffar

We'll be talking about San Bernardino and the 3rd shooter, along with the increase in hate crimes and where do Muslims stand amongst the over 180,000 killings in America that have happened since 9/11 with Prof. Omer M. Mozaffar.

Many Muslim debates regarding women are solely situated in legal or political frameworks. For example, we often find this tendency in conversations about women's leadership in the mosque or the politics of veiling. Sa'diyya Shaikh, Professor of Religious Studies at the University of Cape Town, provides a unique approach to these discussions that puts feminist hermeneutics in dialogue with the thought of the prolific Muhyi al-Din ibn al-‘Arabi (1165-1240). In Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality (University of North Carolina Press, 2012) she explores contestations over embodiment and gender, spirituality and leadership, sexuality and power in order to rethink patriarchal epistemologies in contemporary Muslim discourses. She argues that contesting positions on gender in these debates are underpinned by certain assumptions about human nature, its gendering, and existence. Shaikh outlines the social and ritual consequences of spiritual (in)equality and initiates reflections on Islamic notions of the central category “human being.” Shaikh leads us through Ibn ‘Arabi's dynamic anthropology, ontology, and cosmology and links abstract philosophical concepts with concrete daily relationships between men and women. In our conversation we discussed Islamic feminism, apophatic unsayings and hermeneutic of subversions, Ibn ‘Arabi's interpersonal relationships with women, parallels between the macrocosm and microcosm, Muslim exegesis, notions of creation, interpretations of Adam and Eve, Jesus' birth from the Virgin Mary, and masculine and feminine in Islam. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many Muslim debates regarding women are solely situated in legal or political frameworks. For example, we often find this tendency in conversations about women's leadership in the mosque or the politics of veiling. Sa'diyya Shaikh, Professor of Religious Studies at the University of Cape Town, provides a unique approach to these discussions that puts feminist hermeneutics in dialogue with the thought of the prolific Muhyi al-Din ibn al-‘Arabi (1165-1240). In Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality (University of North Carolina Press, 2012) she explores contestations over embodiment and gender, spirituality and leadership, sexuality and power in order to rethink patriarchal epistemologies in contemporary Muslim discourses. She argues that contesting positions on gender in these debates are underpinned by certain assumptions about human nature, its gendering, and existence. Shaikh outlines the social and ritual consequences of spiritual (in)equality and initiates reflections on Islamic notions of the central category “human being.” Shaikh leads us through Ibn ‘Arabi's dynamic anthropology, ontology, and cosmology and links abstract philosophical concepts with concrete daily relationships between men and women. In our conversation we discussed Islamic feminism, apophatic unsayings and hermeneutic of subversions, Ibn ‘Arabi's interpersonal relationships with women, parallels between the macrocosm and microcosm, Muslim exegesis, notions of creation, interpretations of Adam and Eve, Jesus' birth from the Virgin Mary, and masculine and feminine in Islam.

Many Muslim debates regarding women are solely situated in legal or political frameworks. For example, we often find this tendency in conversations about women’s leadership in the mosque or the politics of veiling. Sa’diyya Shaikh, Professor of Religious Studies at the University of Cape Town, provides a unique approach to these discussions that puts feminist hermeneutics in dialogue with the thought of the prolific Muhyi al-Din ibn al-‘Arabi (1165-1240). In Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality (University of North Carolina Press, 2012) she explores contestations over embodiment and gender, spirituality and leadership, sexuality and power in order to rethink patriarchal epistemologies in contemporary Muslim discourses. She argues that contesting positions on gender in these debates are underpinned by certain assumptions about human nature, its gendering, and existence. Shaikh outlines the social and ritual consequences of spiritual (in)equality and initiates reflections on Islamic notions of the central category “human being.” Shaikh leads us through Ibn ‘Arabi’s dynamic anthropology, ontology, and cosmology and links abstract philosophical concepts with concrete daily relationships between men and women. In our conversation we discussed Islamic feminism, apophatic unsayings and hermeneutic of subversions, Ibn ‘Arabi’s interpersonal relationships with women, parallels between the macrocosm and microcosm, Muslim exegesis, notions of creation, interpretations of Adam and Eve, Jesus’ birth from the Virgin Mary, and masculine and feminine in Islam. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many Muslim debates regarding women are solely situated in legal or political frameworks. For example, we often find this tendency in conversations about women’s leadership in the mosque or the politics of veiling. Sa’diyya Shaikh, Professor of Religious Studies at the University of Cape Town, provides a unique approach to these discussions that puts feminist hermeneutics in dialogue with the thought of the prolific Muhyi al-Din ibn al-‘Arabi (1165-1240). In Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality (University of North Carolina Press, 2012) she explores contestations over embodiment and gender, spirituality and leadership, sexuality and power in order to rethink patriarchal epistemologies in contemporary Muslim discourses. She argues that contesting positions on gender in these debates are underpinned by certain assumptions about human nature, its gendering, and existence. Shaikh outlines the social and ritual consequences of spiritual (in)equality and initiates reflections on Islamic notions of the central category “human being.” Shaikh leads us through Ibn ‘Arabi’s dynamic anthropology, ontology, and cosmology and links abstract philosophical concepts with concrete daily relationships between men and women. In our conversation we discussed Islamic feminism, apophatic unsayings and hermeneutic of subversions, Ibn ‘Arabi’s interpersonal relationships with women, parallels between the macrocosm and microcosm, Muslim exegesis, notions of creation, interpretations of Adam and Eve, Jesus’ birth from the Virgin Mary, and masculine and feminine in Islam. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many Muslim debates regarding women are solely situated in legal or political frameworks. For example, we often find this tendency in conversations about women’s leadership in the mosque or the politics of veiling. Sa’diyya Shaikh, Professor of Religious Studies at the University of Cape Town, provides a unique approach to these discussions that puts feminist hermeneutics in dialogue with the thought of the prolific Muhyi al-Din ibn al-‘Arabi (1165-1240). In Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality (University of North Carolina Press, 2012) she explores contestations over embodiment and gender, spirituality and leadership, sexuality and power in order to rethink patriarchal epistemologies in contemporary Muslim discourses. She argues that contesting positions on gender in these debates are underpinned by certain assumptions about human nature, its gendering, and existence. Shaikh outlines the social and ritual consequences of spiritual (in)equality and initiates reflections on Islamic notions of the central category “human being.” Shaikh leads us through Ibn ‘Arabi’s dynamic anthropology, ontology, and cosmology and links abstract philosophical concepts with concrete daily relationships between men and women. In our conversation we discussed Islamic feminism, apophatic unsayings and hermeneutic of subversions, Ibn ‘Arabi’s interpersonal relationships with women, parallels between the macrocosm and microcosm, Muslim exegesis, notions of creation, interpretations of Adam and Eve, Jesus’ birth from the Virgin Mary, and masculine and feminine in Islam. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many Muslim debates regarding women are solely situated in legal or political frameworks. For example, we often find this tendency in conversations about women’s leadership in the mosque or the politics of veiling. Sa’diyya Shaikh, Professor of Religious Studies at the University of Cape Town, provides a unique approach to these discussions that puts feminist hermeneutics in dialogue with the thought of the prolific Muhyi al-Din ibn al-‘Arabi (1165-1240). In Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality (University of North Carolina Press, 2012) she explores contestations over embodiment and gender, spirituality and leadership, sexuality and power in order to rethink patriarchal epistemologies in contemporary Muslim discourses. She argues that contesting positions on gender in these debates are underpinned by certain assumptions about human nature, its gendering, and existence. Shaikh outlines the social and ritual consequences of spiritual (in)equality and initiates reflections on Islamic notions of the central category “human being.” Shaikh leads us through Ibn ‘Arabi’s dynamic anthropology, ontology, and cosmology and links abstract philosophical concepts with concrete daily relationships between men and women. In our conversation we discussed Islamic feminism, apophatic unsayings and hermeneutic of subversions, Ibn ‘Arabi’s interpersonal relationships with women, parallels between the macrocosm and microcosm, Muslim exegesis, notions of creation, interpretations of Adam and Eve, Jesus’ birth from the Virgin Mary, and masculine and feminine in Islam. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many Muslim debates regarding women are solely situated in legal or political frameworks. For example, we often find this tendency in conversations about women’s leadership in the mosque or the politics of veiling. Sa’diyya Shaikh, Professor of Religious Studies at the University of Cape Town, provides a unique approach to these discussions that puts feminist hermeneutics in dialogue with the thought of the prolific Muhyi al-Din ibn al-‘Arabi (1165-1240). In Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality (University of North Carolina Press, 2012) she explores contestations over embodiment and gender, spirituality and leadership, sexuality and power in order to rethink patriarchal epistemologies in contemporary Muslim discourses. She argues that contesting positions on gender in these debates are underpinned by certain assumptions about human nature, its gendering, and existence. Shaikh outlines the social and ritual consequences of spiritual (in)equality and initiates reflections on Islamic notions of the central category “human being.” Shaikh leads us through Ibn ‘Arabi’s dynamic anthropology, ontology, and cosmology and links abstract philosophical concepts with concrete daily relationships between men and women. In our conversation we discussed Islamic feminism, apophatic unsayings and hermeneutic of subversions, Ibn ‘Arabi’s interpersonal relationships with women, parallels between the macrocosm and microcosm, Muslim exegesis, notions of creation, interpretations of Adam and Eve, Jesus’ birth from the Virgin Mary, and masculine and feminine in Islam. Learn more about your ad choices. Visit megaphone.fm/adchoices

Many Muslim debates regarding women are solely situated in legal or political frameworks. For example, we often find this tendency in conversations about women's leadership in the mosque or the politics of veiling. Sa'diyya Shaikh, Professor of Religious Studies at the University of Cape Town, provides a unique approach to these discussions that puts feminist hermeneutics in dialogue with the thought of the prolific Muhyi al-Din ibn al-‘Arabi (1165-1240). In Sufi Narratives of Intimacy: Ibn Arabi, Gender and Sexuality (University of North Carolina Press, 2012) she explores contestations over embodiment and gender, spirituality and leadership, sexuality and power in order to rethink patriarchal epistemologies in contemporary Muslim discourses. She argues that contesting positions on gender in these debates are underpinned by certain assumptions about human nature, its gendering, and existence. Shaikh outlines the social and ritual consequences of spiritual (in)equality and initiates reflections on Islamic notions of the central category “human being.” Shaikh leads us through Ibn ‘Arabi's dynamic anthropology, ontology, and cosmology and links abstract philosophical concepts with concrete daily relationships between men and women. In our conversation we discussed Islamic feminism, apophatic unsayings and hermeneutic of subversions, Ibn ‘Arabi's interpersonal relationships with women, parallels between the macrocosm and microcosm, Muslim exegesis, notions of creation, interpretations of Adam and Eve, Jesus' birth from the Virgin Mary, and masculine and feminine in Islam.

PODCAST SATELLITE  /  The Voice of IsraelWWW.PODCASTSATELLITE.COMwith Prince Handley BIOLOGICAL WAR & TERRORISM: RELATION TO FINAL SIGNS You can listen to this message NOW.Click on the LibSyn pod circle at top left. (Allow images to display.)Listen NOW or download for later. After you listen to this message, you can scroll down for all messagespreviously in the Archives (with Show Notes). There are several music beds in this podcast.The podcast is not over just because you hear music. Please email this message to a friend. RSS PODCAST 24/7 release of Prince Handley blogs, teachings, and podcasts >>> STREAM Text:  "follow princehandley"  to 40404 (in USA) Or, Twitter: princehandley ___________________________________________________________________________ DESCRIPTION:Specific signs of the final days of Planet Earth. Islamic terrorists, biological warfare, dirty bombs, ethnic cleansing, disease, earthquakes & famine. Details of economic, health, and crime issues as a result of famine. ___________________________________________________________________________ BIO-WARFARE, TERRORISM, FAMINE, HEALTH & ECONOMY: THEIR RELATIONSHIP TO SIGNS OF THE FINAL DAYS In the last podcast I promised to give you SPECIFIC DETAILS of the signs of the final days of Planet Earth.There are five (5) specific "signs" that Jesus said would precede and accompany the worst events the world has ever known … the worst since the Flood of Noah. These "signs" are as follows:    1.    False messiahs and false prophets.    2.    Wars and ethnic groups fighting other ethnic groups.    3.    Famines.    4.    Diseases.    5.    Earthquakes.Now, let me discuss these specific signs of the final days of Planet Earth. Also, the relationship of Islamic terrorists, biological warfare, dirty bombs, ethnic cleansing, disease, earthquakes and famine. Details of economic, health, and crime issues as a result of famine.FALSE MESSIAHS & FALSE PROPHETS -- The purpose of a false prophet is to draw attention away from Jesus Christ. There are many false prophets who have been used by Satan in the past centuries. The Apostle John, writing in the New Testament (Hebrew: Brit Hadasha), said that the spirit of antiChrist was already in the world in the first century.These same demons operate through false prophets today who claim to be prophets of God. In the final days of Planet Earth, there will be one who is energized by Satan, the false prophet that will draw people to worship the coming world leader. This world leader will be chosen by the 10 nation union that will form from either the European Union or the Confederacy of Arab nations, or a combination of either. [Read The News in Advance in this series.]Many Muslim groups, and self-proclaimed prophets, try to re-package Jesus' prophecies and signs which were given by the Messiah 700 years before the religion of Islam was started by the false prophet Muhammad. They do this to assert that the non-entity false god named "allah" is judging people. This is a tactic of Satan to draw people's attention away from the "signs" of the end times and the soon return of Messiah Yeshua (Jesus). Many will also claim to be the Messiah, but don't be fooled. The Messiah will NOT be here, or there, or in the desert (as a teacher). When Messiah comes (the 2nd time) he will appear quickly as lightning - unannounced - and as a "thief in the night": unexpected. Make sure you know Messiah Jesus (Hebrew: Yeshua HaMeshiach) … and make sure you are ready! Pray and invite Him into your life NOW!!WARS & ETHNIC GROUPS FIGHTING -- It is estimated that 180 million people have been killed in wars and fighting during the last (20th) century just passed. This is larger than any other century in history!About 1 out of 22 deaths (4-5 percent) in the 20th Century have been caused by other people. These are deaths caused by political violence: terrorist bombings, executions, starvation among refugees, hard labor in prison camps, and battlefield casualties.Biological terrorism and warfare is more likely to be used - and more threatening - than conventional warfare.  Their detection and prohibition is next to impossible. The agents are easy to obtain and are inexpensive. From 10 to 17 nations now either produce or have biological weapons capabilities.Government actions to prevent are minimally funded and supported. The only protection is by speaking or declaring the BLOOD of Christ over you, your family, and your household. Yeshua (Jesus) is God's Lamb sacrificed during Passover 2,000 years ago.  The first Passover in Egypt was a picture of the Messiah, the real Passover Lamb.FAMINES --  Famine is not only the failure of food production but also the failure of marketing systems to distribute the food. Wars, diseases, and earthquakes can all contribute to both types of failure. People in increasing numbers lose access to food.Excessive numbers of people die as a result of famine. Also, many people die after the worst of the crisis as infectious disease resulting from reduced food intake continues.Famine covers more than food shortage and excessive food prices. It also causes a major recession in the economy, which in turn affects employment and income. Bio-terrorism could at first be a greater threat against agriculture than against citizens, but with the end result of famine.Smuggling, stealing, and black-market crime increase. People are forced to sell their key assets (jewelry, animals, land). Wives are evicted and children sold. People leave their land, homes, and communities. Death is the result of famine but breakdown of society is the by-product.DISEASES --  Biological warfare is the deliberate spreading of disease among humans, animals, and plants. Primary agents of bioweapons produce many diseases that are hard to diagnose; they rarely occur naturally and often appear like other diseases.A dirty bomb uses conventional explosives to spread radioactive materials. Such a weapon is known as a "radiological dispersion device." A "dirty bomb" may or may not kill many people, but can create fear, panic, and huge financial losses. For example, a dirty bomb in New York could result in a loss of trillions of dollars.The "dirty bomb" threat is real. Economic fallout and panic will cause chaos. Cleanup costs will be astronomical! The radiological materials have to be removed, as they cannot be washed or blown away. Residents, fearing  radiation exposure, will flee cities attacked and businesses will not want to re-open. For those local people who do not die, long term effects will be disastrous. In weeks after an attack their immune systems will decline because radiation kills bone marrow. On the long term there will be a higher risk of cancer. Plus, cases of leukemia will crop up within two years.Biological diseases resulting from biowarfare, plus natural diseases such as AIDS, STD, ebola, echoli, smallpox, and other NEW diseases can easily wipe out masses of the population. Diseases, regardless of origin, are just one of the "signs" of the final days. Every day in Africa, more than 5,000 people die of AIDS. (27 million Africans are infected with HIV). By 2,010, if unchecked, more than 13,000 Africans will die each day from AIDS. Due to globalization and immigration,  AIDS will soon effect every major city on Planet Earth!AIDS has killed more people than World War I, World War II, the Korean War, Vietnam, and the Gulf War combined. What's worse … new data shows it's just getting started. In many parts of Africa, up to 50% of hospital beds are occupied by HIV/AIDS patients.EARTHQUAKES -  It is estimated that several million earthquakes occur each year. Many hit remote areas or have small magnitude and go undetected.  About 20,000 earthquakes are located each year - about 50 each day.  About 18 major earthquakes (7.0 - 7.9) and one great earthquake (8.0 or above) are expected each year.The Oct. 8, 2005, earthquake in Pakistan killed over 79,000 people in Pakistan and more than 1,300 on the Indian side of divided Kashmir.The March,2011 earthquake in Japan killed about 16,000, around 5,000 injured abd 3,500 missing. For a detailed study of earthquakes and tsunamis, go here: EARTHQUAKES. There is an earthquake coming that will be bigger and more destructive than the world has ever known. One earthquake will level one-tenth of the city of Jerusalem, leaving 7,000 dead. Also, in the final days of Planet Earth, a great earthquake of a magnitude unprecedented in human history will split a great seaport city into three sections, and cities around the world will fall in heaps of rubble. The city which will be destroyed will be a future center of Muslim economy and Islamic ideology.Read the Holy Bible: get ready NOW! Messiah Jesus is coming back soon!!ADDENDUM: It's interesting to note that since I first reported on The Final Days of Planet Earth, many news articles have been reported upon in major media dealing with famines, disease, earthquakes, terrorism, dirty bombs, wars, and insect infestations. Almost with regularity, news reports have been issued about such things as: [] VeriChip Corporation has a Chip Mobile which will come to your area. You can now pre-register for your own personal VeriChip. Many companies are already using the implant device for security and identification. Radio frequency energy passes through the skin energizing the dormant VeriChip, which is about the size of the point of a ball point pen. [] In Batou, China, floods, then storms of hail, then drought . . . and then swarms of locusts (four times the size of regular locusts) devouring some 15 million acres of crops and grassland and infesting another 13 million acres. [] Earthquake swarms below the earth's surface (1,600 in a seven month period in one area). [] Products and materials seized for manufacture of dirty bombs. ________________________________ If you have been helped or received a miracle as a result of this study, email us and let us know what G-d has done for you. You may contact us by email at: PrinceHandley@gmail.comRemember to tell your friends about Podcast Satellite podcast. You can subscribe to all of Podcast Satellite podcasts and receive previous shows and all new ones automatically downloaded for you. Click here for instructions: SUBSCRIBEYou can download Prince Handley podcasts for your iPhone on Blubrry (or listen). Note the spelling of Blubrry. www.blubrry.com/messiah/ For free literature to distribute, write to: WORLD SERVICES PO Box ADowney, CA 90241 USA For rabbinical studies, go to: www.realmiracles.com/rabbinical.htmCAUTION:  RDIF chips to replace UPC codes on products ... and WHY this is happening NOW! The New World Government ... Don’t miss the following video: http://www.youtube.com/watch?v=vuBo4E77ZXo ________________________________ Prince Handley EDITOR'S NOTE: Do NOT be so concerned with the "666" in the Brit Chadashah being a numerical equivalent to the name of the False Messiah (anti-Christ). REASON: In Yochanan's day (when he received the Revelation from Mashiach Yeshua) he wrote "what he SAW." NOTICE ALSO: He could have seen Arabic (the 666) written from "right to left" instead of Greek. Also, the Greek word for "number" is "arithmos" and could mean "multitude." Therefore, if he SAW Arabic (instead of Greek "666") the whole meaning of the passage in Revelation 13:18 would change to: " ... the multitude in the name of allah." WHY? Because the one of the Arabic characters could be "X" showing two crossed swords instead of the Greek letters (the 22nd, 14th, and an obsolete letter as a cross). Islamic warriors wear the armband of "allah" on their forehead and on their right arm when they go to war "in the name of allah." QUESTION: Did the Ruach Elohim (the Spirit of God) show ahead of time the growth and evil world goals of Islam 500 years before it originated through satanic inspiration of Muhammad? Time: 12 minutes, 29 secondsSize: 11.4 MBMy Odeo Channel (odeo/413398b7070f1daa)

PODCAST SATELLITE  /  The Voice of IsraelWWW.PODCASTSATELLITE.COMwith Prince Handley BIOLOGICAL WAR & TERRORISM: RELATION TO FINAL SIGNS You can listen to this message NOW.Click on the LibSyn pod circle at top left. (Allow images to display.)Listen NOW or download for later. After you listen to this message, you can scroll down for all messagespreviously in the Archives (with Show Notes). There are several music beds in this podcast.The podcast is not over just because you hear music. Please email this message to a friend. RSS PODCAST 24/7 release of Prince Handley blogs, teachings, and podcasts >>> STREAM Text:  "follow princehandley"  to 40404 (in USA) Or, Twitter: princehandley ___________________________________________________________________________ DESCRIPTION:Specific signs of the final days of Planet Earth. Islamic terrorists, biological warfare, dirty bombs, ethnic cleansing, disease, earthquakes & famine. Details of economic, health, and crime issues as a result of famine. ___________________________________________________________________________ BIO-WARFARE, TERRORISM, FAMINE, HEALTH & ECONOMY: THEIR RELATIONSHIP TO SIGNS OF THE FINAL DAYS In the last podcast I promised to give you SPECIFIC DETAILS of the signs of the final days of Planet Earth.There are five (5) specific "signs" that Jesus said would precede and accompany the worst events the world has ever known … the worst since the Flood of Noah. These "signs" are as follows:    1.    False messiahs and false prophets.    2.    Wars and ethnic groups fighting other ethnic groups.    3.    Famines.    4.    Diseases.    5.    Earthquakes.Now, let me discuss these specific signs of the final days of Planet Earth. Also, the relationship of Islamic terrorists, biological warfare, dirty bombs, ethnic cleansing, disease, earthquakes and famine. Details of economic, health, and crime issues as a result of famine.FALSE MESSIAHS & FALSE PROPHETS -- The purpose of a false prophet is to draw attention away from Jesus Christ. There are many false prophets who have been used by Satan in the past centuries. The Apostle John, writing in the New Testament (Hebrew: Brit Hadasha), said that the spirit of antiChrist was already in the world in the first century.These same demons operate through false prophets today who claim to be prophets of God. In the final days of Planet Earth, there will be one who is energized by Satan, the false prophet that will draw people to worship the coming world leader. This world leader will be chosen by the 10 nation union that will form from either the European Union or the Confederacy of Arab nations, or a combination of either. [Read The News in Advance in this series.]Many Muslim groups, and self-proclaimed prophets, try to re-package Jesus' prophecies and signs which were given by the Messiah 700 years before the religion of Islam was started by the false prophet Muhammad. They do this to assert that the non-entity false god named "allah" is judging people. This is a tactic of Satan to draw people's attention away from the "signs" of the end times and the soon return of Messiah Yeshua (Jesus). Many will also claim to be the Messiah, but don't be fooled. The Messiah will NOT be here, or there, or in the desert (as a teacher). When Messiah comes (the 2nd time) he will appear quickly as lightning - unannounced - and as a "thief in the night": unexpected. Make sure you know Messiah Jesus (Hebrew: Yeshua HaMeshiach) … and make sure you are ready! Pray and invite Him into your life NOW!!WARS & ETHNIC GROUPS FIGHTING -- It is estimated that 180 million people have been killed in wars and fighting during the last (20th) century just passed. This is larger than any other century in history!About 1 out of 22 deaths (4-5 percent) in the 20th Century have been caused by other people. These are deaths caused by political violence: terrorist bombings, executions, starvation among refugees, hard labor in prison camps, and battlefield casualties.Biological terrorism and warfare is more likely to be used - and more threatening - than conventional warfare.  Their detection and prohibition is next to impossible. The agents are easy to obtain and are inexpensive. From 10 to 17 nations now either produce or have biological weapons capabilities.Government actions to prevent are minimally funded and supported. The only protection is by speaking or declaring the BLOOD of Christ over you, your family, and your household. Yeshua (Jesus) is God's Lamb sacrificed during Passover 2,000 years ago.  The first Passover in Egypt was a picture of the Messiah, the real Passover Lamb.FAMINES --  Famine is not only the failure of food production but also the failure of marketing systems to distribute the food. Wars, diseases, and earthquakes can all contribute to both types of failure. People in increasing numbers lose access to food.Excessive numbers of people die as a result of famine. Also, many people die after the worst of the crisis as infectious disease resulting from reduced food intake continues.Famine covers more than food shortage and excessive food prices. It also causes a major recession in the economy, which in turn affects employment and income. Bio-terrorism could at first be a greater threat against agriculture than against citizens, but with the end result of famine.Smuggling, stealing, and black-market crime increase. People are forced to sell their key assets (jewelry, animals, land). Wives are evicted and children sold. People leave their land, homes, and communities. Death is the result of famine but breakdown of society is the by-product.DISEASES --  Biological warfare is the deliberate spreading of disease among humans, animals, and plants. Primary agents of bioweapons produce many diseases that are hard to diagnose; they rarely occur naturally and often appear like other diseases.A dirty bomb uses conventional explosives to spread radioactive materials. Such a weapon is known as a "radiological dispersion device." A "dirty bomb" may or may not kill many people, but can create fear, panic, and huge financial losses. For example, a dirty bomb in New York could result in a loss of trillions of dollars.The "dirty bomb" threat is real. Economic fallout and panic will cause chaos. Cleanup costs will be astronomical! The radiological materials have to be removed, as they cannot be washed or blown away. Residents, fearing  radiation exposure, will flee cities attacked and businesses will not want to re-open. For those local people who do not die, long term effects will be disastrous. In weeks after an attack their immune systems will decline because radiation kills bone marrow. On the long term there will be a higher risk of cancer. Plus, cases of leukemia will crop up within two years.Biological diseases resulting from biowarfare, plus natural diseases such as AIDS, STD, ebola, echoli, smallpox, and other NEW diseases can easily wipe out masses of the population. Diseases, regardless of origin, are just one of the "signs" of the final days. Every day in Africa, more than 5,000 people die of AIDS. (27 million Africans are infected with HIV). By 2,010, if unchecked, more than 13,000 Africans will die each day from AIDS. Due to globalization and immigration,  AIDS will soon effect every major city on Planet Earth!AIDS has killed more people than World War I, World War II, the Korean War, Vietnam, and the Gulf War combined. What's worse … new data shows it's just getting started. In many parts of Africa, up to 50% of hospital beds are occupied by HIV/AIDS patients.EARTHQUAKES -  It is estimated that several million earthquakes occur each year. Many hit remote areas or have small magnitude and go undetected.  About 20,000 earthquakes are located each year - about 50 each day.  About 18 major earthquakes (7.0 - 7.9) and one great earthquake (8.0 or above) are expected each year.The Oct. 8, 2005, earthquake in Pakistan killed over 79,000 people in Pakistan and more than 1,300 on the Indian side of divided Kashmir.The March,2011 earthquake in Japan killed about 16,000, around 5,000 injured abd 3,500 missing. For a detailed study of earthquakes and tsunamis, go here: EARTHQUAKES. There is an earthquake coming that will be bigger and more destructive than the world has ever known. One earthquake will level one-tenth of the city of Jerusalem, leaving 7,000 dead. Also, in the final days of Planet Earth, a great earthquake of a magnitude unprecedented in human history will split a great seaport city into three sections, and cities around the world will fall in heaps of rubble. The city which will be destroyed will be a future center of Muslim economy and Islamic ideology.Read the Holy Bible: get ready NOW! Messiah Jesus is coming back soon!!ADDENDUM: It's interesting to note that since I first reported on The Final Days of Planet Earth, many news articles have been reported upon in major media dealing with famines, disease, earthquakes, terrorism, dirty bombs, wars, and insect infestations. Almost with regularity, news reports have been issued about such things as: [] VeriChip Corporation has a Chip Mobile which will come to your area. You can now pre-register for your own personal VeriChip. Many companies are already using the implant device for security and identification. Radio frequency energy passes through the skin energizing the dormant VeriChip, which is about the size of the point of a ball point pen. [] In Batou, China, floods, then storms of hail, then drought . . . and then swarms of locusts (four times the size of regular locusts) devouring some 15 million acres of crops and grassland and infesting another 13 million acres. [] Earthquake swarms below the earth's surface (1,600 in a seven month period in one area). [] Products and materials seized for manufacture of dirty bombs. ________________________________ If you have been helped or received a miracle as a result of this study, email us and let us know what G-d has done for you. You may contact us by email at: PrinceHandley@gmail.comRemember to tell your friends about Podcast Satellite podcast. You can subscribe to all of Podcast Satellite podcasts and receive previous shows and all new ones automatically downloaded for you. Click here for instructions: SUBSCRIBEYou can download Prince Handley podcasts for your iPhone on Blubrry (or listen). Note the spelling of Blubrry. www.blubrry.com/messiah/ For free literature to distribute, write to: WORLD SERVICES PO Box ADowney, CA 90241 USA For rabbinical studies, go to: www.realmiracles.com/rabbinical.htmCAUTION:  RDIF chips to replace UPC codes on products ... and WHY this is happening NOW! The New World Government ... Don’t miss the following video: http://www.youtube.com/watch?v=vuBo4E77ZXo ________________________________ Prince Handley EDITOR'S NOTE: Do NOT be so concerned with the "666" in the Brit Chadashah being a numerical equivalent to the name of the False Messiah (anti-Christ). REASON: In Yochanan's day (when he received the Revelation from Mashiach Yeshua) he wrote "what he SAW." NOTICE ALSO: He could have seen Arabic (the 666) written from "right to left" instead of Greek. Also, the Greek word for "number" is "arithmos" and could mean "multitude." Therefore, if he SAW Arabic (instead of Greek "666") the whole meaning of the passage in Revelation 13:18 would change to: " ... the multitude in the name of allah." WHY? Because the one of the Arabic characters could be "X" showing two crossed swords instead of the Greek letters (the 22nd, 14th, and an obsolete letter as a cross). Islamic warriors wear the armband of "allah" on their forehead and on their right arm when they go to war "in the name of allah." QUESTION: Did the Ruach Elohim (the Spirit of God) show ahead of time the growth and evil world goals of Islam 500 years before it originated through satanic inspiration of Muhammad? Time: 12 minutes, 29 secondsSize: 11.4 MBMy Odeo Channel (odeo/413398b7070f1daa)

APOSTLE TALK - Future News Now! with Prince Handley WWW.REALMIRACLES.COM ISLAM, BIOLOGICAL WARFARE AND TERRORISM: RELATIONSHIP TO END TIME SIGNS DESCRIPTION OF PODCAST MESSAGE: Specific signs of the final days of Planet Earth. Also, the relationship of Islamic terrorists, biological warfare, dirty bombs, ethnic cleansing, disease, earthquakes and famine. Details of economic, health, and crime issues as a result of famine. ISLAM, BIOLOGICAL WARFARE AND TERRORISM:RELATIONSHIP TO END TIME SIGNS In the last podcast I promised to give you SPECIFIC DETAILS of the signs of the final days of Planet Earth. There are five (5) specific "signs" that Jesus said would precede and accompany the worst events the world has ever known … the worst since the Flood of Noah. These "signs" are as follows:     1.    False messiahs and false prophets.     2.    Wars and ethnic groups fighting other ethnic groups.     3.    Famines.     4.    Diseases.     5.    Earthquakes. Now, let me discuss these specific signs of the final days of Planet Earth. I will inform you as to the relationship of Islamic terrorists, biological warfare, dirty bombs, ethnic cleansing, disease, earthquakes and famine; also, details of economic, health, and crime issues as a result of famine. FALSE MESSIAHS & FALSE PROPHETS -- The purpose of a false prophet is to draw attention away from Jesus Christ. There are many false prophets who have been used by Satan in the past centuries. The Apostle John, writing in the New Testament (Hebrew: Brit Hadasha), said that the spirit of antiChrist was already in the world in the first century. These same demons operate through false prophets today who claim to be prophets of God. In the final days of Planet Earth, there will be one who is energized by Satan, the false prophet that will draw people to worship the coming world leader. This world leader will be chosen by the 10 nation union that will form from either the European Union or the Confederacy of Arab nations, or a combination of either. [Read The News in Advance in this series.] Many Muslim groups, and self-proclaimed prophets, try to re-package Jesus' prophecies and signs which were given by the Messiah 700 years before the religion of Islam was started by the false prophet Muhammad. They do this to assert that the non-entity false god named "allah" is judging people. This is a tactic of Satan to draw people's attention away from the "signs" of the end times and the soon return of Messiah Yeshua (Jesus). Many will also claim to be the Messiah, but don't be fooled. The Messiah will NOT be here, or there, or in the desert (as a teacher). When Messiah comes (the 2nd time) he will appear quickly as lightning - unannounced - and as a "thief in the night": unexpected. Make sure you know Messiah Jesus (Hebrew: Yeshua HaMeshiach) … and make sure you are ready! Pray and invite Him into your life NOW!! WARS & ETHNIC GROUPS FIGHTING -- It is estimated that 180 million people have been killed in wars and fighting during the last (20th) century just passed. This is larger than any other century in history! About 1 out of 22 deaths (4-5 percent) in the 20th Century have been caused by other people. These are deaths caused by political violence: terrorist bombings, executions, starvation among refugees, hard labor in prison camps, and battlefield casualties. Biological terrorism and warfare is more likely to be used - and more threatening - than conventional warfare.  Their detection and prohibition is next to impossible. The agents are easy to obtain and are inexpensive. From 10 to 17 nations now either produce or have biological weapons capabilities. Government actions to prevent are minimally funded and supported. The only protection is by speaking or declaring the BLOOD of Christ over you, your family, and your household. Yeshua (Jesus) is God's Lamb sacrificed during Passover 2,000 years ago.  The first Passover in Egypt was a picture of the Messiah, the real Passover Lamb. FAMINES --  Famine is not only the failure of food production but also the failure of marketing systems to distribute the food. Wars, diseases, and earthquakes can all contribute to both types of failure. People in increasing numbers lose access to food. Excessive numbers of people die as a result of famine. Also, many people die after the worst of the crisis as infectious disease resulting from reduced food intake continues. Famine covers more than food shortage and excessive food prices. It also causes a major recession in the economy, which in turn affects employment and income. Bio-terrorism could at first be a greater threat against agriculture than against citizens, but with the end result of famine. Smuggling, stealing, and black-market crime increase. People are forced to sell their key assets (jewelry, animals, land). Wives are evicted and children sold. People leave their land, homes, and communities. Death is the result of famine but breakdown of society is the by-product. DISEASES --  Biological warfare is the deliberate spreading of disease among humans, animals, and plants. Primary agents of bioweapons produce many diseases that are hard to diagnose; they rarely occur naturally and often appear like other diseases. A dirty bomb uses conventional explosives to spread radioactive materials. Such a weapon is known as a "radiological dispersion device." A "dirty bomb" may or may not kill many people, but can create fear, panic, and huge financial losses. For example, a dirty bomb in New York could result in a loss of trillions of dollars. The "dirty bomb" threat is real. Economic fallout and panic will cause chaos. Cleanup costs will be astronomical! The radiological materials have to be removed, as they cannot be washed or blown away. Residents, fearing  radiation exposure, will flee cities attacked and businesses will not want to re-open. For those local people who do not die, long term effects will be disastrous. In weeks after an attack their immune systems will decline because radiation kills bone marrow. On the long term there will be a higher risk of cancer. Plus, cases of leukemia will crop up within two years. Biological diseases resulting from biowarfare, plus natural diseases such as AIDS, STD, ebola, echoli, smallpox, and other NEW diseases can easily wipe out masses of the population. Diseases, regardless of origin, are just one of the "signs" of the final days. Every day in Africa, more than 5,000 people die of AIDS. (27 million Africans are infected with HIV). By 2,010, if unchecked, more than 13,000 Africans will die each day from AIDS. Due to globalization and immigration,  AIDS will soon effect every major city on Planet Earth! AIDS has killed more people than World War I, World War II, the Korean War, Vietnam, and the Gulf War combined. What's worse … new data shows it's just getting started. In many parts of Africa, up to 50% of hospital beds are occupied by HIV/AIDS patients. EARTHQUAKES -  It is estimated that several million earthquakes occur each year. Many hit remote areas or have small magnitude and go undetected.  About 20,000 earthquakes are located each year - about 50 each day.  About 18 major earthquakes (7.0 - 7.9) and one great earthquake (8.0 or above) are expected each year. The Oct. 8, 2005, earthquake in Pakistan killed over 79,000 people in Pakistan and more than 1,300 on the Indian side of divided Kashmir. There is an earthquake coming that will be bigger and more destructive than the world has ever known. One earthquake will level one-tenth of the city of Jerusalem, leaving 7,000 dead. Also, in the final days of Planet Earth, a great earthquake of a magnitude unprecedented in human history will split a great seaport city into three sections, and cities around the world will fall in heaps of rubble. NOTICE:  This seaport city which will be destroyed will be a future center of Muslim economy and Islamic ideology!!! Read the Holy Bible: get ready NOW! Messiah Jesus is coming back soon!! ADDENDUM: It's interesting to note that since I first reported on The Final Days of Planet Earth, many news articles have been reported upon in major media dealing with famines, disease, earthquakes, terrorism, dirty bombs, wars, and insect infestations. Almost with regularity, news reports have been issued about such things as: WATCH TIP:  VeriChip Corporation has a Chip Mobile which will come to your area. You can now pre-register for your own personal VeriChip. Many companies are already using the implant device for security and identification. Radio frequency energy passes through the skin energizing the dormant VeriChip, which is about the size of the point of a ball point pen. To read about this, or for a PDF printout brochure of products, go to the company website at: http://www.verichipcorp.com or select “Solutions? at: http://www.verichipcorp.com/content/solutions/our_technology to see how the technology works. WATCH TIP:  In Batou, China, floods, then storms of hail, then drought . . . and then swarms of locusts (four times the size of regular locusts) devouring some 15 million acres of crops and grassland and infesting another 13 million acres. WATCH TIP:  Earthquake swarms below the earth's surface (1,600 in a seven month period in one area). WATCH TIP:  Products and materials seized for manufacture of dirty bombs. CAUTION:  RDIF chips to replace UPC codes on products ... and WHY this is happening NOW! Don’t miss the following video: http://www.youtube.com/watch?v=vuBo4E77ZXo ______________________________________________________________________________ Podcast Time: 12 minutes, 34 seconds Podcast Size: 11.5 MB My Odeo Channel (odeo/4aa76f0f3f048639) If you have been helped or received a miracle as a result of this study, email us and let us know what God has done for you. You may contact us by email at: PrinceHandley@gmail.com You may contact us by postal mail at: Prince Handley - P.O. Box 'A' - Downey, CA 90241 USA Remember to tell your friends about the Apostle Talk podcast. Or … you can subscribe to Apostle Handley podcast and receive previous shows and all new ones automatically downloaded for you. Click here for instructions: SUBSCRIBE You can also search for “Apostle Talk? in directories like Blubrry. Note the spelling of “Blubrry.? Go to: www.blubrry.com/prophecy/ COMMENTS TO: princehandley@gmail.com Skype: princehandley International A.C.T.I.O.N. Seminars (overseas), Email to: apostlehandley@gmail.com Real Miracles, Healing, Prayer, Ministry Studies & Help for You: www.realmiracles.com Free Bible Studies by Email (New Testament Introduction), Email to: worldservicesinc@gmail.com Jewish Rabbinical Studies (tell your Jewish friends): www.realmiracles.com/rabbinical.htm The University of Excellence (Advanced Studies in Missions, Leadership, and Church Growth), Email to: universityofexcellence@gmail.com