Saudi Arabian city and capital of the Makkah province
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In the 30th Juz of the Qur'an, nearly 36 surahs were revealed in Mecca, at a time when the Prophet ﷺ was not just calling to Islam but confronting a corrupt society head-on. These Meccan surahs weren't just about individual worship—they were a bold challenge to societal ills. Surahs like Al-Mutaffifin and Al-Fajr peel back the layers of injustice—showing how arrogance, materialism, and moral decay dominated Meccan society. And yet, these weren't just historical criticisms—they were divine reminders of the Day of Accountability, when Jahannam is brought forth and every soul will cry out, “I wish I had done something for my life!” Calling for Islam isn't just about feel-good messages—it's about diagnosing societal corruption and showing that Islam is the solution. Let's ask ourselves- When we face injustice, economic exploitation, or moral confusion, will be be the ones that speak up, just as our Prophet ﷺ did? Source: https://www.youtube.com/watch?v=OuqNnJC4OVc
This second volume in the series focuses on a critical and contentious theme: Women in the Qurʾan and traditional Qurʾanic commentaries. It comprises analysis of the female subject in the Qurʾan, annotated translations of Qurʾanic commentaries spanning twelve centuries, interviews of contemporary Muslim scholars and extensive introductory materials, which frame the work throughout and render these technically complex materials accessible to the reader. On Women begins with a critical introduction to the study of women and gender in the genre of Qurʾanic commentaries. A unique prolegomenon then follows key Qurʾanic terms in a chronological sequence, showing how the Qurʾan's world view on women developed from the earliest Meccan revelations, when women were addressed only implicitly as a part of households or in the course of anti-pagan polemic, to the period of the final revelations in Medina, when women were addressed directly as pious and social subjects. The remainder of the volume translates, critically annotates, and analyses interpretations of six select Qurʾanic verses on women. These verses, chosen because of their relevance to women's lived experience, speak of the creation of humankind beginning with a single soul (Q. 4:1); the exemplary figure of Mary, the mother of Jesus (Q. 3:35-6); women's status in marriage (Q. 4:34); women's legal testimony and hence legal capacity (Q. 2:282); and 'veiling' as it relates to Qurʾanic norms of modesty (Q. 24:31). While highlighting variation, continuity, and plurality in the genre of Qurʾanic commentaries, Volume II goes beyond medieval interpretive paradigms to include perspectives marginalised by that tradition, such as the voices of women themselves.
In their book Women, Households, and the Hereafter in the Qur'an: A Patronage of Piety (Oxford UP/Institute of Ismaili Studies, 2024), Karen Bauer and Feras Hamza make a compelling and thought-provoking argument about the role of everyday life in the Qur'an. They aptly demonstrate that the idea of households and women is integral to the salvific message of the Qur'an, to the Qur'an's understanding of piety and morality, and to Islamic theology. By doing this, the book also makes an important case for the limitations of applying modern ideals and frameworks to the Qur'an, given the 7th century context that sets the stage for the social structures in the text. For instance, the social arrangement of the 7th century community, of the broader society, was reciprocal and inherently set up certain people to be disadvantaged. But that set-up necessitated a focus on piety and morality that would ensure that the privileged protect the marginalized. Yet, the equality component is significant: as Feras Hamza explains in this interview, in the patronage of piety, currency is piety “and the payout is the reward in the afterlife, and once the currency is piety, not material, then everyone can participate.” In other words, since piety is available to everyone, it becomes emancipatory for everyone. What's unique about this book isn't simply that the authors make discoveries about the Qur'an's transformative and emancipatory message about people and communities who are marginalized and vulnerable, which many other scholars have already highlighted; but the main contribution of this book is the way that it shows the equal moral agency of women and men by narrating the developmental story of the Qur'an. Women aren't simply a separate subject, aside from the Qur'an, but are integral to the developmental story of the Qur'an. For instance, the authors highlight some of the major developments from the early to later Meccan surahs, where women become pious subjects in their own right, to early and later Medinan surahs, where women's moral agency comes to its fruition, as seen in linguistics shifts. This idea of the developmental narrative of the Qur'an is a key point in the book and in the interview: Bauer and Hamza consistently show that the moral thread of the Qur'an stays the same, which is that life is a moral test, but its specifics change, evolving from being less nuanced in early Meccan surahs to more so in Medinan ones. Women are related to the theology, to Muhammad, to morality, to ethics, to law. As the authors point out, the Qur'an's purpose of including so many verses on marriage and women is that these issues are clearly connected to larger questions of morality and especially moral agency. The subject of women and the everyday life therefore cannot be isolated from these other categories. The Qur'an is all daily life, and daily life is connected to the hereafter. In this interview, we discuss dissonances between the tradition and the Qur'an and the harms of taking Qur'anic verses in isolation. The authors explain why they believe that households and daily life haven't really been associated with Qur'anic piety and the sacred realm in the study of the Qur'an before. They discuss in detail the idea of the developmental narrative that emerges from their study. We end with the authors' idea that, to quote them, “women's agency did not undermine the Qur'anic patriarchy but was constructed from within it” (p 359), as they explain what this might mean for our world today. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
In their book Women, Households, and the Hereafter in the Qur'an: A Patronage of Piety (Oxford UP/Institute of Ismaili Studies, 2024), Karen Bauer and Feras Hamza make a compelling and thought-provoking argument about the role of everyday life in the Qur'an. They aptly demonstrate that the idea of households and women is integral to the salvific message of the Qur'an, to the Qur'an's understanding of piety and morality, and to Islamic theology. By doing this, the book also makes an important case for the limitations of applying modern ideals and frameworks to the Qur'an, given the 7th century context that sets the stage for the social structures in the text. For instance, the social arrangement of the 7th century community, of the broader society, was reciprocal and inherently set up certain people to be disadvantaged. But that set-up necessitated a focus on piety and morality that would ensure that the privileged protect the marginalized. Yet, the equality component is significant: as Feras Hamza explains in this interview, in the patronage of piety, currency is piety “and the payout is the reward in the afterlife, and once the currency is piety, not material, then everyone can participate.” In other words, since piety is available to everyone, it becomes emancipatory for everyone. What's unique about this book isn't simply that the authors make discoveries about the Qur'an's transformative and emancipatory message about people and communities who are marginalized and vulnerable, which many other scholars have already highlighted; but the main contribution of this book is the way that it shows the equal moral agency of women and men by narrating the developmental story of the Qur'an. Women aren't simply a separate subject, aside from the Qur'an, but are integral to the developmental story of the Qur'an. For instance, the authors highlight some of the major developments from the early to later Meccan surahs, where women become pious subjects in their own right, to early and later Medinan surahs, where women's moral agency comes to its fruition, as seen in linguistics shifts. This idea of the developmental narrative of the Qur'an is a key point in the book and in the interview: Bauer and Hamza consistently show that the moral thread of the Qur'an stays the same, which is that life is a moral test, but its specifics change, evolving from being less nuanced in early Meccan surahs to more so in Medinan ones. Women are related to the theology, to Muhammad, to morality, to ethics, to law. As the authors point out, the Qur'an's purpose of including so many verses on marriage and women is that these issues are clearly connected to larger questions of morality and especially moral agency. The subject of women and the everyday life therefore cannot be isolated from these other categories. The Qur'an is all daily life, and daily life is connected to the hereafter. In this interview, we discuss dissonances between the tradition and the Qur'an and the harms of taking Qur'anic verses in isolation. The authors explain why they believe that households and daily life haven't really been associated with Qur'anic piety and the sacred realm in the study of the Qur'an before. They discuss in detail the idea of the developmental narrative that emerges from their study. We end with the authors' idea that, to quote them, “women's agency did not undermine the Qur'anic patriarchy but was constructed from within it” (p 359), as they explain what this might mean for our world today. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies
In their book Women, Households, and the Hereafter in the Qur'an: A Patronage of Piety (Oxford UP/Institute of Ismaili Studies, 2024), Karen Bauer and Feras Hamza make a compelling and thought-provoking argument about the role of everyday life in the Qur'an. They aptly demonstrate that the idea of households and women is integral to the salvific message of the Qur'an, to the Qur'an's understanding of piety and morality, and to Islamic theology. By doing this, the book also makes an important case for the limitations of applying modern ideals and frameworks to the Qur'an, given the 7th century context that sets the stage for the social structures in the text. For instance, the social arrangement of the 7th century community, of the broader society, was reciprocal and inherently set up certain people to be disadvantaged. But that set-up necessitated a focus on piety and morality that would ensure that the privileged protect the marginalized. Yet, the equality component is significant: as Feras Hamza explains in this interview, in the patronage of piety, currency is piety “and the payout is the reward in the afterlife, and once the currency is piety, not material, then everyone can participate.” In other words, since piety is available to everyone, it becomes emancipatory for everyone. What's unique about this book isn't simply that the authors make discoveries about the Qur'an's transformative and emancipatory message about people and communities who are marginalized and vulnerable, which many other scholars have already highlighted; but the main contribution of this book is the way that it shows the equal moral agency of women and men by narrating the developmental story of the Qur'an. Women aren't simply a separate subject, aside from the Qur'an, but are integral to the developmental story of the Qur'an. For instance, the authors highlight some of the major developments from the early to later Meccan surahs, where women become pious subjects in their own right, to early and later Medinan surahs, where women's moral agency comes to its fruition, as seen in linguistics shifts. This idea of the developmental narrative of the Qur'an is a key point in the book and in the interview: Bauer and Hamza consistently show that the moral thread of the Qur'an stays the same, which is that life is a moral test, but its specifics change, evolving from being less nuanced in early Meccan surahs to more so in Medinan ones. Women are related to the theology, to Muhammad, to morality, to ethics, to law. As the authors point out, the Qur'an's purpose of including so many verses on marriage and women is that these issues are clearly connected to larger questions of morality and especially moral agency. The subject of women and the everyday life therefore cannot be isolated from these other categories. The Qur'an is all daily life, and daily life is connected to the hereafter. In this interview, we discuss dissonances between the tradition and the Qur'an and the harms of taking Qur'anic verses in isolation. The authors explain why they believe that households and daily life haven't really been associated with Qur'anic piety and the sacred realm in the study of the Qur'an before. They discuss in detail the idea of the developmental narrative that emerges from their study. We end with the authors' idea that, to quote them, “women's agency did not undermine the Qur'anic patriarchy but was constructed from within it” (p 359), as they explain what this might mean for our world today. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies
In their book Women, Households, and the Hereafter in the Qur'an: A Patronage of Piety (Oxford UP/Institute of Ismaili Studies, 2024), Karen Bauer and Feras Hamza make a compelling and thought-provoking argument about the role of everyday life in the Qur'an. They aptly demonstrate that the idea of households and women is integral to the salvific message of the Qur'an, to the Qur'an's understanding of piety and morality, and to Islamic theology. By doing this, the book also makes an important case for the limitations of applying modern ideals and frameworks to the Qur'an, given the 7th century context that sets the stage for the social structures in the text. For instance, the social arrangement of the 7th century community, of the broader society, was reciprocal and inherently set up certain people to be disadvantaged. But that set-up necessitated a focus on piety and morality that would ensure that the privileged protect the marginalized. Yet, the equality component is significant: as Feras Hamza explains in this interview, in the patronage of piety, currency is piety “and the payout is the reward in the afterlife, and once the currency is piety, not material, then everyone can participate.” In other words, since piety is available to everyone, it becomes emancipatory for everyone. What's unique about this book isn't simply that the authors make discoveries about the Qur'an's transformative and emancipatory message about people and communities who are marginalized and vulnerable, which many other scholars have already highlighted; but the main contribution of this book is the way that it shows the equal moral agency of women and men by narrating the developmental story of the Qur'an. Women aren't simply a separate subject, aside from the Qur'an, but are integral to the developmental story of the Qur'an. For instance, the authors highlight some of the major developments from the early to later Meccan surahs, where women become pious subjects in their own right, to early and later Medinan surahs, where women's moral agency comes to its fruition, as seen in linguistics shifts. This idea of the developmental narrative of the Qur'an is a key point in the book and in the interview: Bauer and Hamza consistently show that the moral thread of the Qur'an stays the same, which is that life is a moral test, but its specifics change, evolving from being less nuanced in early Meccan surahs to more so in Medinan ones. Women are related to the theology, to Muhammad, to morality, to ethics, to law. As the authors point out, the Qur'an's purpose of including so many verses on marriage and women is that these issues are clearly connected to larger questions of morality and especially moral agency. The subject of women and the everyday life therefore cannot be isolated from these other categories. The Qur'an is all daily life, and daily life is connected to the hereafter. In this interview, we discuss dissonances between the tradition and the Qur'an and the harms of taking Qur'anic verses in isolation. The authors explain why they believe that households and daily life haven't really been associated with Qur'anic piety and the sacred realm in the study of the Qur'an before. They discuss in detail the idea of the developmental narrative that emerges from their study. We end with the authors' idea that, to quote them, “women's agency did not undermine the Qur'anic patriarchy but was constructed from within it” (p 359), as they explain what this might mean for our world today. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies
In their book Women, Households, and the Hereafter in the Qur'an: A Patronage of Piety (Oxford UP/Institute of Ismaili Studies, 2024), Karen Bauer and Feras Hamza make a compelling and thought-provoking argument about the role of everyday life in the Qur'an. They aptly demonstrate that the idea of households and women is integral to the salvific message of the Qur'an, to the Qur'an's understanding of piety and morality, and to Islamic theology. By doing this, the book also makes an important case for the limitations of applying modern ideals and frameworks to the Qur'an, given the 7th century context that sets the stage for the social structures in the text. For instance, the social arrangement of the 7th century community, of the broader society, was reciprocal and inherently set up certain people to be disadvantaged. But that set-up necessitated a focus on piety and morality that would ensure that the privileged protect the marginalized. Yet, the equality component is significant: as Feras Hamza explains in this interview, in the patronage of piety, currency is piety “and the payout is the reward in the afterlife, and once the currency is piety, not material, then everyone can participate.” In other words, since piety is available to everyone, it becomes emancipatory for everyone. What's unique about this book isn't simply that the authors make discoveries about the Qur'an's transformative and emancipatory message about people and communities who are marginalized and vulnerable, which many other scholars have already highlighted; but the main contribution of this book is the way that it shows the equal moral agency of women and men by narrating the developmental story of the Qur'an. Women aren't simply a separate subject, aside from the Qur'an, but are integral to the developmental story of the Qur'an. For instance, the authors highlight some of the major developments from the early to later Meccan surahs, where women become pious subjects in their own right, to early and later Medinan surahs, where women's moral agency comes to its fruition, as seen in linguistics shifts. This idea of the developmental narrative of the Qur'an is a key point in the book and in the interview: Bauer and Hamza consistently show that the moral thread of the Qur'an stays the same, which is that life is a moral test, but its specifics change, evolving from being less nuanced in early Meccan surahs to more so in Medinan ones. Women are related to the theology, to Muhammad, to morality, to ethics, to law. As the authors point out, the Qur'an's purpose of including so many verses on marriage and women is that these issues are clearly connected to larger questions of morality and especially moral agency. The subject of women and the everyday life therefore cannot be isolated from these other categories. The Qur'an is all daily life, and daily life is connected to the hereafter. In this interview, we discuss dissonances between the tradition and the Qur'an and the harms of taking Qur'anic verses in isolation. The authors explain why they believe that households and daily life haven't really been associated with Qur'anic piety and the sacred realm in the study of the Qur'an before. They discuss in detail the idea of the developmental narrative that emerges from their study. We end with the authors' idea that, to quote them, “women's agency did not undermine the Qur'anic patriarchy but was constructed from within it” (p 359), as they explain what this might mean for our world today. Learn more about your ad choices. Visit megaphone.fm/adchoices
In their book Women, Households, and the Hereafter in the Qur'an: A Patronage of Piety (Oxford UP/Institute of Ismaili Studies, 2024), Karen Bauer and Feras Hamza make a compelling and thought-provoking argument about the role of everyday life in the Qur'an. They aptly demonstrate that the idea of households and women is integral to the salvific message of the Qur'an, to the Qur'an's understanding of piety and morality, and to Islamic theology. By doing this, the book also makes an important case for the limitations of applying modern ideals and frameworks to the Qur'an, given the 7th century context that sets the stage for the social structures in the text. For instance, the social arrangement of the 7th century community, of the broader society, was reciprocal and inherently set up certain people to be disadvantaged. But that set-up necessitated a focus on piety and morality that would ensure that the privileged protect the marginalized. Yet, the equality component is significant: as Feras Hamza explains in this interview, in the patronage of piety, currency is piety “and the payout is the reward in the afterlife, and once the currency is piety, not material, then everyone can participate.” In other words, since piety is available to everyone, it becomes emancipatory for everyone. What's unique about this book isn't simply that the authors make discoveries about the Qur'an's transformative and emancipatory message about people and communities who are marginalized and vulnerable, which many other scholars have already highlighted; but the main contribution of this book is the way that it shows the equal moral agency of women and men by narrating the developmental story of the Qur'an. Women aren't simply a separate subject, aside from the Qur'an, but are integral to the developmental story of the Qur'an. For instance, the authors highlight some of the major developments from the early to later Meccan surahs, where women become pious subjects in their own right, to early and later Medinan surahs, where women's moral agency comes to its fruition, as seen in linguistics shifts. This idea of the developmental narrative of the Qur'an is a key point in the book and in the interview: Bauer and Hamza consistently show that the moral thread of the Qur'an stays the same, which is that life is a moral test, but its specifics change, evolving from being less nuanced in early Meccan surahs to more so in Medinan ones. Women are related to the theology, to Muhammad, to morality, to ethics, to law. As the authors point out, the Qur'an's purpose of including so many verses on marriage and women is that these issues are clearly connected to larger questions of morality and especially moral agency. The subject of women and the everyday life therefore cannot be isolated from these other categories. The Qur'an is all daily life, and daily life is connected to the hereafter. In this interview, we discuss dissonances between the tradition and the Qur'an and the harms of taking Qur'anic verses in isolation. The authors explain why they believe that households and daily life haven't really been associated with Qur'anic piety and the sacred realm in the study of the Qur'an before. They discuss in detail the idea of the developmental narrative that emerges from their study. We end with the authors' idea that, to quote them, “women's agency did not undermine the Qur'anic patriarchy but was constructed from within it” (p 359), as they explain what this might mean for our world today. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
La Surah Ar-Ra'd, nota anche come Capitolo del Tuono, è il 13° capitolo del Corano. È composto da 43 versetti e rientra nella categoria delle surah di Meccan, rivelate prima della migrazione del Profeta Muhammad (che Dio lo benedica e gli conceda la pace) a Medina. Il tema principale di questo capitolo ruota attorno ai segni dell'esistenza di Dio, esortando le persone a riflettere su questi segni per rafforzare la loro fede. Il capitolo inizia sottolineando l'importanza della fede in Dio e il significato della guida da parte Sua. Evidenzia come ogni cosa nell'universo, compresi i tuoni e i lampi, facciano parte della creazione di Dio e servano da segni per coloro che riflettono. La Surah Ar-Ra'd sottolinea l'idea che tutto il potere e il controllo appartengono solo a Dio. Ricorda ai credenti di essere pazienti e saldi nella fede, soprattutto nei momenti di prova e tribolazione. Il capitolo mette anche in guardia dall'arroganza e dalla miscredenza, sottolineando che coloro che rifiutano la fede andranno incontro a conseguenze in questo mondo e nell'altra vita. Inoltre, la Surah Ar-Ra'd menziona il concetto di rivelazione divina e il ruolo dei messaggeri nel trasmettere il messaggio di Dio all'umanità. Sottolinea l'importanza di seguire la guida fornita da questi messaggeri per la guida spirituale e la salvezza. Nel complesso, la Surah Ar-Ra'd serve a ricordare la sovranità di Dio, l'importanza della fede e la necessità di riflettere sui Suoi segni nella natura. Incoraggia i credenti a rafforzare il loro rapporto con Dio attraverso l'adorazione, la gratitudine e l'obbedienza, mettendo in guardia dall'incuria e dalla miscredenza.
Surah Ar-Ra'd, cunoscută și sub numele de Capitolul Tunetului, este cel de-al 13-lea capitol din Coran. Este alcătuit din 43 de versete și se încadrează în categoria suratelor Meccan, revelate înainte de migrația Profetului Muhammed (Dumnezeu să-l binecuvânteze și să-i dea pace) la Medina. Tema principală a acestui capitol gravitează în jurul semnelor existenței lui Dumnezeu, îndemnându-i pe oameni să reflecteze asupra acestor semne pentru a-și întări credința. Capitolul începe prin a sublinia importanța credinței în Dumnezeu și semnificația călăuzirii de la El. Acesta subliniază modul în care toate lucrurile din univers, inclusiv tunetul și fulgerul, fac parte din creația lui Dumnezeu și servesc drept semne pentru cei care reflectează. Surah Ar-Ra'd subliniază ideea că toată puterea și controlul aparțin numai lui Dumnezeu. Ea le reamintește credincioșilor să fie răbdători și neclintiți în credința lor, mai ales în vremuri de încercări și necazuri. Capitolul avertizează, de asemenea, împotriva aroganței și necredinței, subliniind că cei care resping credința vor suporta consecințele în această lume și în lumea de Apoi. Mai mult, Surah Ar-Ra'd menționează conceptul de revelație divină și rolul mesagerilor în transmiterea mesajului lui Dumnezeu către umanitate. Aceasta subliniază importanța de a urma îndrumările oferite de acești mesageri pentru călăuzirea spirituală și mântuire. În general, Surah Ar-Ra'd servește drept o reamintire puternică a suveranității lui Dumnezeu, a importanței credinței și a necesității de a reflecta asupra semnelor Sale în natură. Ea îi încurajează pe credincioși să își consolideze relația cu Dumnezeu prin închinare, recunoștință și ascultare, avertizându-i în același timp împotriva nepăsării și necredinței.
La sura Yunus, che prende il nome dal Profeta Giona (pace a lui), è il 10° capitolo del Corano. Consta di 109 versetti ed è classificata come una sura di Meccan, rivelata prima della migrazione del Profeta Muhammad (che Dio lo benedica e gli conceda la pace) a Medina. Il capitolo inizia ponendo l'accento sui segni dell'esistenza e del potere di Dio nella creazione dei cieli e della terra. Evidenzia lo scopo dell'invio di messaggeri per guidare l'umanità e mette in guardia dalle conseguenze del rifiuto di questi messaggi. La Surah Yunus narra le storie dei profeti precedenti, come Noè, Mosè e Aronne (la pace sia su di loro), per trarre insegnamenti per i credenti. Essa enfatizza il concetto di Tawheed (l'Unicità di Dio) e l'importanza della fede, della pazienza e della perseveranza nei momenti di avversità. La sura parla anche del Giorno del Giudizio, in cui ognuno sarà chiamato a rispondere delle proprie azioni. Rassicura i credenti sul fatto che Dio è giusto e misericordioso, ricompensa chi fa il bene e punisce chi fa il male. Nel complesso, la Surah Yunus serve a ricordare il potere, la saggezza e la misericordia di Dio, esortando i credenti a mantenere la fede in Lui e a seguire le indicazioni fornite dai Suoi messaggeri per la guida spirituale e la condotta morale.
Al-Qaria is the 101st chapter of the Quran, with 11 āyāt or verses. This chapter takes its name from its first word "qariah",[3] referring to the Quranic view of the end time and eschatology. "Qariah" has been translated as calamity, striking, catastrophe and clatterer.[4] According to Ibn Kathir, a traditionalistic exegete, Al-Qariah is one of the names of the Day of Judgement, like Al-Haaqqa, At-Tammah, As-Sakhkhah and others.[5] Summary 1-5 The day of judgment a day of calamity[1][6] 6-9 The good and bad shall be judged according to their works 10-11 Háwíyah described [6] After a picturesque depiction of judgement day in first 5 verses,[7] next 4 verses (ayat) describe that God's Court will be established and the people will be called upon to account for their deeds. The people whose good deeds will be heavier, will be blessed with bliss and happiness, and the people whose good deeds will be lighter, will be cast into the burning fire of hell.[8] Period of revelation Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), Al-Qāriʻah is a Meccan surah.[18] Meccan suras are chronologically earlier surahs that were revealed to Muhammad at Mecca before the hijrah to Medina in 622 CE. They are typically shorter, with relatively short ayat, and mostly come near the end of the Qur'an's 114 sūwar. Most of the surahs containing muqattaʿat are Meccan. Theodor Nöldeke and William Muir[19] alike assign this surah a place among the earliest revelations of the Qurán -George Sale.[20] In accordance with the western exegesis mentioned, the Muslim tafsirs [21] also exert that the contents of this surah show that this is one of the earliest Surahs to be revealed at Makkah. This surah belongs to the seventh and final group of surahs, which starts from Surah Al-Mulk (67) and runs to the end of the Quran. The theme of the seventh group is to warn the leadership of the Quraysh of the consequences of the Hereafter, to communicate the truth to them to the extent that they are left with no excuse to deny it, and, as a result, to warn them of a severe punishment, and to give glad tidings to Muhammad of the dominance of his religion in the Arabian peninsula. Briefly, this can be stated as delivering warning and glad tidings.[24] Rhetorically Al-Qariah has 2 similarities with Al-Haaqqa(69). Firstly the opening of the surah resembles Al-Haaqqa (69), which opens with the wordings69:1 الْحَاقَّةُ69:2 مَا الْحَاقَّةُ69:3 وَمَا أَدْرَاكَ مَا الْحَاقَّةُ notice that Al-Qaria opens in exactly same style101:1 الْقَارِعَةُ101:2 مَا الْقَارِعَةُ101:3 وَمَا أَدْرَاكَ مَا الْقَارِعَةُ Secondly, word Al-Qaria appears as a total of 5 times in Quran and out of which thrice it is mentioned in this surah while once it appears in Al-Haaqqa as well
By comprehending and eliminating our defects, we produce the awakening of the consciousness within dreams. This is the sacred return of the soul to divinity within this very life, without needing to physically die. We can competently navigate the higher worlds, the internal dimensions, and receive direct guidance from the Being through profound meditation and spiritual practice: (see Dream Yoga and Astral Travel). On every Saturday the 13th, we can perform the Spiritual Practice with Melchizedek, supplicating to the genie of the Earth to guide us in the path of mystical death. Such a process radically awakens the disciple during the normal hours of sleep, so that the soul can personally converse and commune with divinity with joy, inspiration, and spiritual healing.
Al-Adiyat or The War Horses which run swiftly[1] (Arabic: العاديات, al-ʿādiyāt, also known as "The Courser, The Chargers") is the 100th chapter (sūrah) of the Qur'an, with 11 āyāt or verses. Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina Summary 1-6 Oaths that man is ungrateful to his God 7-8 Man loves the things of this world 9-11 Man's secret thoughts shall be discovered in the judgment-day [2] A one liner theme of surah al-adiyat would read that this surah gives an example that horses are more grateful to their owners than men are to their Rabb (Allah).[3] First five ayaat of the surah consist of an oath as a metaphor enforcing the lesson.[4] They describe a scene of horses charging, panting, producing sparks by their hooves, raiding at the time of dawn, stirring up the cloud of dust and arriving a gathering. The substantive proposition is in verses 6-8 that Man is ungrateful to his Lord and himself is a witness to it and he is immoderate in the love of worldly good.[5] The last three ayaat conclude the surah with a rhetorical question that Does the man not know about the time when contents of the graves will be resurrected and that which is in men's breasts shall be brought to light on that Day their Sustainer will show that He has always been fully aware of them Period of revelation Whether this Surah Al-Adiyat is a Makki or a Madani is disputed. But the subject matter of the Surah and its style clearly indicate that it is not only Makki, but was revealed in the early stage of Makkan period.[3] Abdullah bin Masud, Jabir, Hasan Basri, Ikrimah, and Ata say that it is Makki. Anas bin Malik, and Qatadah say that it is Madani; and from Ibn Abbas two views have been reported, first that it is a Makki Surah, and second that it is Madani. But the subject matter of the Surah and its style clearly indicate that it is not only Makki but was revealed in the earliest stage of Makkah. So the surah is considered to be Meccan conclusively.[6] Hadith According to hadith this surah is recommended in Maghrib prayer. Hisham ibn Urwah said that his father used to recite the surahs like the Al-Adiyat is recited. Abu Dawud said: This indicates that those (traditions indicating long surahs) are abrogated, and this is more sound tradition.[7]
Al-Adiyat or The War Horses which run swiftly[1] ( العاديات, al-ʿādiyāt, also known as "The Courser, The Chargers") is the 100th chapter of the Qur'an, with 11 āyāt or verses. Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina Summary 1-6 Oaths that man is ungrateful to his God 7-8 Man loves the things of this world 9-11 Man's secret thoughts shall be discovered in the judgment-day [2] A one liner theme of surah al-adiyat would read that this surah gives an example that horses are more grateful to their owners than men are to their Rabb (Allah).[3] First five ayaat of the surah consist of an oath as a metaphor enforcing the lesson.[4] They describe a scene of horses charging, panting, producing sparks by their hooves, raiding at the time of dawn, stirring up the cloud of dust and arriving a gathering. The substantive proposition is in verses 6-8 that Man is ungrateful to his Lord and himself is a witness to it and he is immoderate in the love of worldly good.[5] The last three ayaat conclude the surah with a rhetorical question that Does the man not know about the time when contents of the graves will be resurrected and that which is in men's breasts shall be brought to light on that Day their Sustainer will show that He has always been fully aware of them
Al-Qadr[1] القدر, "Power, Fate") is the 97th chapter (sūrah) of the Qur'an, with 5 āyāt or verses. It is a Meccan surah[2] which celebrates the night when the first revelation of what would become the Qur'an was sent down. The chapter has been so designated after the word al-qadr in the first verse. It is mainly about power Summary 1 – The Quran or a divine illumination vouchsafed to Muhammad on the night of al Qadr 2–5 – The night of al Qadr described and lauded [3] Laylat al-Qadr Quran 97 describes Laylat al-Qadr, the "Night of the abundant portion of blessings" in Ramadan on which Muslims believe the Qur'an was first revealed. The night is not comparable to any others in view of Muslims[4] and according to a tradition, the blessings due to the acts of worship during this night cannot be equaled even by worshipping throughout an entire lifetime. The reward of acts of worship done in this one single night is more than the reward of around 83 years (1000 months) of worship.[5] Laylat al-Qadr is referenced in the Quran:[6][4] The "Spirit" mentioned in verse 4 is commonly interpreted as referring to the angel Jibreel (Gabriel). The "peace" referred to is called by Mujahid "security in which Shaytan (Iblis) cannot do any evil or any harm", while Ibn Kathir quotes Ash-Sha'bi as saying that it refers to the angels greeting the people in the mosques throughout the night. Laylat al-Qadr occurs during an odd-numbered night within the last ten days of Ramadan, but its exact date is uncertain; due to the promises made in the chapter and in various hadith. Muslims consider it a particularly good time for prayer, supplication, and repentance to God. This event marks the descent of the first revelation of the Quran to Earth. The official Islamic teaching is that Muhammad received the revelations that formed the Quran piecemeal for the next twenty-three years of his life up until the time of his death. Shia Muslims believe that Ali (the first Shia Imam, and the fourth caliph of the Rashidun Caliphate to Sunnis) had special insight and intimacy with God on this night.[8] VERILY we sent down the Qur'an in the night of al Qadr.And what shall make thee understand how excellent the night of al Qadr is?The night of al Qadr is better than a thousand months.Therein do the angels descend, and the spirit of Gabriel also, by the permission of their LORD, with his decrees concerning every matter.It is peace until the rising of the morn.[7]
François DérocheHistoire du Coran. Texte et transmissionCollège de FranceAnnée 2023-2024Colloque - Histoire(s) et Coran : The verb arsala in the Meccan QuranIntervenant(s)Orhan ElmazUniversité de Saint Andrews
Al-Inshirāḥ ( الانشراح, "Solace" or "Comfort"), or ash-Sharḥ ( الشرح, "The Opening-Up of the Breast") [1] is the ninety-fourth chapter of the Qur'an, with eight or verses. Because of its subject matter, length, style, and placement in the Qur'an, this sura is often coupled with Surah ad-Dhuha (Sura 93). They are generally considered to have been revealed around the same time. Al-Inshirāḥ's subject matter seems a continuation of the reassurance and encouragement given in the preceding chapter and so closely resembles it that both these Surah seem to have been revealed in about the same period under similar conditions. It is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina. It is typically assumed that this sura is referring to the early days of Muhammad's prophethood when he would have been unsure about how his people would receive him Summary 1-4 God made Muhammad's mission easy for him 5-8 He is exhorted to labor and pray after the mission is ended The passage asks the reader, who is Muhammad specifically, if God has been a comfort and a remover of obstacles. Whatever personal sorrows this may bring to mind, "Surely, with each difficulty there is ease" This may indeed be the key phrase of this sura; it is repeated in lines 5 and 6 Conversely, the reader is asked to continue their work diligently, even when it grows simple again - for God, Himself is what you are working for. The aim and object of this Surah too is to console and encourage the Holy Messenger (upon whom be Allah's peace) Before his call he never had to encounter the conditions which he suddenly had to encounter after it when he embarked on his mission of inviting the people to Islam. This was by itself a great revolution in his own life of which he had no idea in his life before Prophethood. No sooner had he started preaching the message of Islam than the same society which had esteemed him with unique honor, turned hostile to him The same relatives and friends, the same clansmen and neighbors, who used to treat him with the highest respect, began to shower him with abuse and invective. No one in Makkah was prepared to listen to him; he began to be ridiculed and mocked in the street and on the road; and at every step he had to face new difficulties Although gradually he became accustomed to the hardships, even much severer ones, yet the initial stage was very discouraging for him. That is why first Surah Ad-Duha was sent down to console him, and then this Surah In it, at the outset, Allah says: "We have favored you, O Prophet, with three great blessings; therefore you have no cause to be disheartened. The first is the blessing of Sharh Sadr (opening up of the breast), the second of removing from you the heavy burden that was weighing down your back before the call, and the third of exalting your renown the like of which has never been granted to any man before Further below in the notes we have explained what is implied by each of these blessings and how great and unique these blessings indeed are! After this, the Lord and Sustainer of the universe has reassured His Servant and Messenger (upon whom be peace) that the period of hardships which he is passing through, is not very long, but following close behind it there is also a period of ease. This same thing has been described in Surah Ad-Duha, saying: "Every later period is better for you than the former period, and soon your Lord will give you so much that you will be well pleased" In conclusion, the Holy Prophet has been instructed, so as to say, "You can develop the power to bear and resist the hardships of the initial stage only by one means, and it is this: `When you are free from your occupations, you should devote yourself to the labor and toil of worship, and turn all your attention exclusively to your Lord'."This same instruction has been given him in much greater detail in Al-Muzzammil: 1-9
Sūrat al-Layl الليل "The Night" is the ninety-second sūrah (chapter) of the Qur'an, containing twenty-one āyāt (verses). This sūrah is one of the first ten to be revealed in Mecca. It contrasts two types of people, the charitable and the miserly, and describes each of their characteristics Summary 1-4 Oaths by various natural objects 5-13 The obedient blessed and the covetous accursed 14-16 The covetous warned with hell-fire 17-21 True believers shall be rewarded hereafter [1] Date of the revelations Duration: 2 minutes and 27 seconds.2:27Al-Lail in murattalMasjid al-Haram, Mecca at night Sūrah Al-Lail is a Meccan sura, and was among the first ten surahs to be revealed. Meccan surahs are chronologically earlier surahs that were revealed to Muhammad at Mecca before the hijrah to Medina in 622 CE. They are typically shorter, with relatively short ayat, and mostly come near the end of the Qur'an's 114 sūwar. Most of the surahs containing muqatta'at are Meccan. According to Yusuf Ali, Al-Lail may be placed in the dating period close to Surat Al-Fajr and Ad-Dhuha (93). It is similar in subject matter to the chapter preceding it, Ash-Shams (91) Q92:1–11 By night and Day Allah begins this chapter by swearing a series of oaths: by the night when it envelops the world, by the day when it illuminates and, finally by Himself who has created the male and female (92:1-3). Evidence of these three things are invoked (night, day and gender) to illustrate how the aims and activities engaged in by both individuals and nations, are, in respect to their moral nature, widely divergent. Verse 92:3 literally means, "Consider that which has created [or "creates"] the male and the female", i.e., the elements which are responsible for the differentiation between male and female. This, together with the symbolism of night and day, darkness and light, is an allusion - similar to the first ten verses of the preceding surah (Ash-Shams) - to the polarity evident in all nature and, hence, to the dichotomy (spoken of in the next verse) which characterizes man's aims and motives. Following a style common to the brief chapters, three opposing moral characteristics are presented as illustrations, providing a means from which mankind may judge which of the two lifestyles is being represented By the night as it envelops; By the day as it appears; By Him Who created male and female; Certainly, your efforts and deeds are diverse; As for him who gives and has taqwa; and believes in al-husnā; We will make smooth for him the path of ease; But he who is greedy and thinks himself self-sufficient; and denies al-husnā; We will make smooth for him the path to evil; and what will his wealth avail him when he goes down (in destruction) — Quran 92:1-11 -Yusuf Ali 92:1 وَالَّيْلِ إِذَا يَغْشَى 92:2 وَالنَّهَارِ إِذَا تَجَلَّى 92:3 وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَى Wa-(a)l-laili 'idhā yaghshāBy the night as it envelopsWa-(a)n-nahāri 'idhā tajallāBy the day as it appearsWa mā khalaqa-(a)dh-dhakara wa-(a)l-‘unthāAnd (by)he who created the male and female
Al-Fajr (Arabic: الفجر, "The Dawn", "Daybreak") is the eighty-ninth chapter of the Quran, with 30 verses .[3] The sura describes destruction of disbelieving peoples: the Ancient Egyptians, the people of Iram of the Pillars, and Mada'in Saleh. It condemns those who love wealth and look with disdain upon the poor and orphans. Righteous people are promised Paradise – the final verse says "And enter you My Paradise!". The Surah is so designated after the word wal-fajr with which it opens.[4] Summary 1-4 Various oaths by natural objects 5-13 Unbelievers are warned by the fate of Ád, Thamúd, and Pharaoh[5] 14-17 Man praises God in prosperity, but reproaches him in adversity 18-22 Oppression of the poor and the orphan denounced 23-26 The wicked will vainly regret their evil deeds on the Judgment Day 27-30 The believing soul invited to the joys of Paradise[6] Then the surah discusses that Man praises God in prosperity, but reproaches him in adversity in ayaat 14th to 17th. The discourse then denounces the oppression of the poor in ayaat 18th to 22nd. And approaching the end ayaat 23rd to 25th give the verdict that the wicked will vainly regret their evil deeds on the judgment-day, while ayaat 26th to the 30th gives the good news to the believing soul invited to the joys of Paradise.[7] Period of revelation Quran chapters are not arranged in the chronological order of believed revelation (wahy).[8] Muhammad told his followers, the sahaba, the placement in Quranic order of every Wahy revealed along with the original text of Quran.[9] Wm Theodore de Bary, an East Asian studies expert, describes that "The final process of collection and codification of the Quran text was guided by one overarching principle: God's words must not in any way be distorted or sullied by human intervention. For this reason, no serious attempt, apparently, was made to edit the numerous revelations, organize them into thematic units, or present them in chronological order....".[10][11] Surat Al-Fajr is a Meccan sura[12] and meccan suras are chronologically earlier suras that were revealed to Muhammad at Mecca before the hijrah to Medina in 622 CE. They are typically shorter, with relatively short ayat, and mostly come near the end of the Qur'an's 114 surahs. Most of the surahs containing muqatta'at are Meccan. Henceforth apart from traditions,[clarification needed] this surah qualifies to be Meccan typically. According to Yusuf Ali, Al-Fajr may be placed in the dating period close to Surat Al-Lail and Ad-Dhuha. Theme of the surah There are almost seven divisions in the Qur'an[clarification needed] according to Themes.[24][25] The last of these seven sections goes from surah Al-Mulk [surah number 67] to surah Al-Nas [surah number 114].[26] This final part [last seventh of the Quran] focuses on sources of reflection, people, final scenes they will face on Judgment Day and hellfire and paradise in general[27] and admonition to the Quraysh about their fate in the present and the hereafter if they deny Muhammad, specifically.[28] This surah Al-Fajr forms a pair with the next one Al-Balad. The central theme of both the surahs is to reprimand the leaders of the Quraysh for the rebellious attitude and arrogant behavior they have adopted with regard to Allah and their fellow human beings after being bestowed with favors and riches.[29]
Imam Khalid Latif is a University Chaplain for New York University, and Executive Director of the Islamic Center at NYU (ICNYU). Under his leadership, ICNYU became the first ever established Muslim student center at an institution of higher education in the United States. Imam Latif's exceptional dedication and ability to cross interfaith and cultural lines on a daily basis brought him recognition throughout New York City, so much so that in 2007, Mayor Michael Bloomberg nominated Imam Latif to become the youngest chaplain in history of the New York City Police Department at the age of 24. Most recently, Imam Latif was selected as one of 60 New York City leaders to serve on Mayor Bill de Blasio's transition team, helping to recommend and select individuals for key roles in the current NYC administration and was also appointed to a “Task Force to Combat Hate” by NYC Public Advocate Letitia James to deal with the rise in Islamophobic, antisemitic, and anti-Sikh sentiment in NYC. Support the Islamic Center at NYUOur operating and programmatic budget comes directly from donations and as our community grows, so do our expenses. If you are interested in making a one-time, monthly, annual, or general donation to the Islamic Center at NYU, please do so at https://icnyu.org/donate/.
Imam Khalid Latif is a University Chaplain for New York University, and Executive Director of the Islamic Center at NYU (ICNYU). Under his leadership, ICNYU became the first ever established Muslim student center at an institution of higher education in the United States. Imam Latif's exceptional dedication and ability to cross interfaith and cultural lines on a daily basis brought him recognition throughout New York City, so much so that in 2007, Mayor Michael Bloomberg nominated Imam Latif to become the youngest chaplain in history of the New York City Police Department at the age of 24. Most recently, Imam Latif was selected as one of 60 New York City leaders to serve on Mayor Bill de Blasio's transition team, helping to recommend and select individuals for key roles in the current NYC administration and was also appointed to a “Task Force to Combat Hate” by NYC Public Advocate Letitia James to deal with the rise in Islamophobic, antisemitic, and anti-Sikh sentiment in NYC. Support the Islamic Center at NYUOur operating and programmatic budget comes directly from donations and as our community grows, so do our expenses. If you are interested in making a one-time, monthly, annual, or general donation to the Islamic Center at NYU, please do so at https://icnyu.org/donate/.
Imam Khalid Latif is a University Chaplain for New York University, and Executive Director of the Islamic Center at NYU (ICNYU). Under his leadership, ICNYU became the first ever established Muslim student center at an institution of higher education in the United States. Imam Latif's exceptional dedication and ability to cross interfaith and cultural lines on a daily basis brought him recognition throughout New York City, so much so that in 2007, Mayor Michael Bloomberg nominated Imam Latif to become the youngest chaplain in history of the New York City Police Department at the age of 24. Most recently, Imam Latif was selected as one of 60 New York City leaders to serve on Mayor Bill de Blasio's transition team, helping to recommend and select individuals for key roles in the current NYC administration and was also appointed to a “Task Force to Combat Hate” by NYC Public Advocate Letitia James to deal with the rise in Islamophobic, antisemitic, and anti-Sikh sentiment in NYC. Support the Islamic Center at NYUOur operating and programmatic budget comes directly from donations and as our community grows, so do our expenses. If you are interested in making a one-time, monthly, annual, or general donation to the Islamic Center at NYU, please do so at https://icnyu.org/donate/.
Imam Khalid Latif is a University Chaplain for New York University, and Executive Director of the Islamic Center at NYU (ICNYU). Under his leadership, ICNYU became the first ever established Muslim student center at an institution of higher education in the United States. Imam Latif's exceptional dedication and ability to cross interfaith and cultural lines on a daily basis brought him recognition throughout New York City, so much so that in 2007, Mayor Michael Bloomberg nominated Imam Latif to become the youngest chaplain in history of the New York City Police Department at the age of 24. Most recently, Imam Latif was selected as one of 60 New York City leaders to serve on Mayor Bill de Blasio's transition team, helping to recommend and select individuals for key roles in the current NYC administration and was also appointed to a “Task Force to Combat Hate” by NYC Public Advocate Letitia James to deal with the rise in Islamophobic, antisemitic, and anti-Sikh sentiment in NYC. Support the Islamic Center at NYUOur operating and programmatic budget comes directly from donations and as our community grows, so do our expenses. If you are interested in making a one-time, monthly, annual, or general donation to the Islamic Center at NYU, please do so at https://icnyu.org/donate/.
Imam Khalid Latif is a University Chaplain for New York University, and Executive Director of the Islamic Center at NYU (ICNYU). Under his leadership, ICNYU became the first ever established Muslim student center at an institution of higher education in the United States. Imam Latif's exceptional dedication and ability to cross interfaith and cultural lines on a daily basis brought him recognition throughout New York City, so much so that in 2007, Mayor Michael Bloomberg nominated Imam Latif to become the youngest chaplain in history of the New York City Police Department at the age of 24. Most recently, Imam Latif was selected as one of 60 New York City leaders to serve on Mayor Bill de Blasio's transition team, helping to recommend and select individuals for key roles in the current NYC administration and was also appointed to a “Task Force to Combat Hate” by NYC Public Advocate Letitia James to deal with the rise in Islamophobic, antisemitic, and anti-Sikh sentiment in NYC. Support the Islamic Center at NYUOur operating and programmatic budget comes directly from donations and as our community grows, so do our expenses. If you are interested in making a one-time, monthly, annual, or general donation to the Islamic Center at NYU, please do so at https://icnyu.org/donate/.
Living on the fringes of Meccan society means Ammar ibn Yasir is cautious of the new Religion called Islam. Though his curiosity is strong, the risk is palpable. Is there simply too much to lose by becoming Muslim?
Today's guests are Jeff Patterson and Matthew Bell. Show summary: In this episode of the How to Scale Commercial Real Estate Show, guests Jeff Patterson and Matthew Bell discuss the opportunities presented by electric vehicle charging stations for commercial property owners. They highlight the benefits of having charging stations, such as increased customer stay and revenue generation. They also discuss the potential costs and incentives of installing these stations, emphasizing the importance of taking advantage of current incentives. The guests also explore the marketing strategies for charging stations and the potential for partnering with the federal government in developing charging infrastructure. -------------------------------------------------------------- Opportunity for Commercial Property Owners (00:00:00) Introduction of Matthew Bell (00:01:04) Monetization and Regulations of EV Charging Stations (00:06:11) The payback period and potential costs (00:09:51) Incentives for EV charging stations (00:11:17) Solar and EV charging possibilities (00:16:23) The Efficiency of Solar Power for EV Charging Stations (00:19:12) Opportunities for Commercial Property Owners (00:19:47) Marketing EV Charging Stations (00:21:51) -------------------------------------------------------------- Connect with Jeff and Matthew: Web: https://www.phoenixparkingsolutions.com/ Connect with Sam: I love helping others place money outside of traditional investments that both diversify a strategy and provide solid predictable returns. Facebook: https://www.facebook.com/HowtoscaleCRE/ LinkedIn: https://www.linkedin.com/in/samwilsonhowtoscalecre/ Email me → sam@brickeninvestmentgroup.com SUBSCRIBE and LEAVE A RATING. Listen to How To Scale Commercial Real Estate Investing with Sam Wilson Apple Podcasts: https://podcasts.apple.com/us/podcast/how-to-scale-commercial-real-estate/id1539979234 Spotify: https://open.spotify.com/show/4m0NWYzSvznEIjRBFtCgEL?si=e10d8e039b99475f -------------------------------------------------------------- Want to read the full show notes of the episode? Check it out below: Jeff Patterson (00:00:00) - There's a reason why, um, companies like Starbucks and, uh, waffle House, which I put in one of my recent LinkedIn. There's an article out there where they're looking at it because they want people to stop and stay longer at their business while their car charges, and they've ran the calculations on how they're going to make more money by people being longer inside their stores. So it's not just about the investment in getting the return of the chargers outside. It's about the additional money you could make inside your business. And depending on what your business model is, um, you know, that could turn out really favorable for you. Intro (00:00:36) - Welcome to the how to Scale Commercial real estate show. Whether you are an active or passive investor, we'll teach you how to scale your real estate investing business into something big. Sam Wilson (00:00:48) - For those of you that don't know, Jeff Patterson was on the show on November 6th, you should go back and check out that episode. That's episode number 866. Today we're here doing round two of the show with Jeff and also with Matthew Bell. Sam Wilson (00:01:04) - Matthew, welcome to the show. If you don't mind, you know, again, if you want to hear, just buy. I'll go back and hear that one. But, uh, we're introducing Matthew here to the show as well. We're going to do a two person or three person episode here today. So, Matthew, can you tell us, uh, just quickly what your background is? Actually what I normally ask Matthew, and I can't help but do it. I'm sorry. In 90s or less. You got to tell me. Matthew, where do you start? Where are you now? And how'd you get there? Matthew Bell (00:01:26) - Sure. Absolutely. Thank you, and thanks for having me on today. Um, so I'm our vice president of business development at Pyramid Network Services. So, uh, I started in telecom right out of school. Uh, worked on the first major build out for sprint. From there, I moved I became outside counsel for Verizon for a number of years. Uh, there I moved to in-house, um, corporate counsel for a large fiber company. Matthew Bell (00:01:50) - Uh, eventually that sold, went back to sprint, uh, for a period of time, uh, and ran national build out there for Network Vision, where we went and, uh, updated 27,000 sites in about three years. Uh, and then when that ended, uh, wanted to do something a little bit different. And that's how I ended up at pyramid. Sam Wilson (00:02:10) - That's awesome. Cool. I know the topic that we are covering here today, for those of you who are interested in what episode or the, uh, you know, round two of this, of this episode is we're talking about electric vehicle charging stations. So maybe, Jeff, you can kick us off and tell us just what that means, what the opportunities are, and kind of how you guys tie into that right now. Jeff Patterson (00:02:32) - Sure. Thanks. Good to see you again, Sam. Um, so everybody's hearing all the the sound out there on the street, and it's in this article on this social media platform about EV car. Jeff Patterson (00:02:45) - You know, uh, they're making this new one, or, uh, California is mandating no combustion vehicles after 20, 35 to be sold. Um, there's a lot to be said, but there's a lot of consumer questions going on. And I know for a lot of investors and commercial property owners, what do I do? Who do I even talk to about this? And that's where Phoenix kind of came in the market of, well, we're talking about cars talking about charging a vehicles, which typically is going to happen in a parking lot. So parking companies seems to be a logical place that you'd reach out to. Um, now for us, we decided to partner with pyramid and s, uh, because of their full turnkey agnostic, uh, services. So, um, instead of me partnering with, just for instance, ChargePoint, which a lot of people, you know, know anything about EV chargers I've seen out there. Nothing wrong with them. Um, but I would be dedicated to one single charge company with pyramid and s. Jeff Patterson (00:03:46) - Um, we are able to work with multiple, uh, charging station companies to offer what's best for anyone out there. And it doesn't just have to be someone who's looking for my particular operation services. It could be a strip mall. You could be a a waffle House, a huddle House, uh, uh, a Walmart, um, the Starbucks, you know, we do everything from start to finish and, um, you know, really are there to help everyone along the process because most people don't know. Where do you start? Sam Wilson (00:04:17) - Absolutely. No. I mean, yeah, if you asked me that today, I'd be like, I have no idea. So you you guys get to plug in and work basically with everybody, you know, everybody from even I would imagine, multifamily property owners. I mean, any property type is really your target avatar. Jeff Patterson (00:04:33) - Correct. Sam Wilson (00:04:34) - That is wild. So what's what's the opportunity for a building owner, say, somebody like me, like, how do we how do we how do we, no pun intended, plug in with this. Sam Wilson (00:04:44) - And I mean, is there monetization opportunities? Is there like why would we even provide this other than just a nice thing to have? Jeff Patterson (00:04:55) - Well, it depends on what type of property you do have. You know, you mentioned multifamily, for example. Well, what type of, um, multifamily project do you have? If you're in our city and you're in places where EV charging is growing? If I own an EV car, I'm not going to come live at your apartment complex if I don't have a way to charge my car. So this becomes very important for you to be able to, um, not lose potential, uh, residents. As you know, you're growing and maintaining your business profile. Uh, similar things would be, um, think about, like, a Whole Foods or. Uh, Matt and then were recently educating me on school buses. Uh, a lot of school buses are going, uh, electric and, uh, pyramid has a platform there. They work with a company, and they installed the chargers for the entire county for the school system to take the school buses. Jeff Patterson (00:05:49) - Electric. Uh, it really depends on where you're at, but there is monetisation options. For instance, no one really charges for free. Um, you know, you plug up, you pay for the amount of time you use and, um, you know, based upon your initial capital investment and what you're charging for therm, uh, you know, like any other investment, there's a break even point and then profitability afterwards. Sam Wilson (00:06:11) - Is there on on that monetization aspect, are there regulations around how much you can mark up that electricity? I know utilities are pretty heavily regulated. I know if you produce and of course, you know, it's the fox guarding the henhouse, but if you produce electricity, you know, via solar, you're going to be limited via contract rates. And as to what that gets sold back to the grid. So conversely, are there limits as to what you can charge at an EV charging station to the end user? Jeff Patterson (00:06:41) - I'm going to turn this one on to Matt. Matthew Bell (00:06:42) - Yeah. Matthew Bell (00:06:43) - There currently are not. Um, obviously, if you're charging a huge amount, there'll be an issue there, but it really comes down to the speed that you're charging at, and I think that's why it's not regulated. So there's obviously a larger upfront cost to install a level three EV fast charger. And the EV fast charger can, uh, charge your car in approximately 15 to 20 minutes. Uh, whereas like a level two charger is more set up, uh, to do it over a few hours. Uh, so again, thinking about the different kind of, uh, location that you're at, whether you're a commercial property, uh, a hotel or something like that, people are going to be there for a longer period of time. Uh, the two hour charge of the EV works a little bit better. Uh, a level three charger is something that, you know, you'd want by, uh, a highway or at a McDonald's or something like that. Uh, people stopping by trying to fill up, grabbing something quick, and then moving on. Matthew Bell (00:07:50) - So I was just going to add in to, you know, I think a piece of this is the question you were asking before was, you know, do we want to be a part of this? Why would we be a part of this? And I think those are great questions to ask. But another another thought about this is that, you know, EV is here to stay. And I think we're seeing it just kind of slowly building. But it's it's not a fad. It's not going away. Um, the last couple of years there's been like between 1 and 2 million, uh, cars produced, EV cars produced, uh, but they're projecting in 2029, uh, which is, is five years from that will be over 6.5 million. Uh, so the demand for this is, is going to be huge. Um, and we've seen just in 2021 and 2022, some of the largest investments from the US automakers as well, uh, they put in over $70 billion to gear up for this. Matthew Bell (00:08:44) - And the cars are are very different. Um, they will recognize some benefits from it as well. And that, you know, uh, an internal combustion engine has over 2000 parts that move inside of it, whereas an EV only has 20, uh, the components in a in an Ice car, uh, an internal combustion engine car, there's over 30,000 components. There's half as many, uh, in an EV car. So beyond just the, uh, benefits, the environmental benefits, uh, that people are talking about, there's a lot to be gained, uh, for the, the automakers to as this process matures. And I think it's going to be something that that people are going to demand and, and require when they go different locations. Sam Wilson (00:09:30) - Right. And I would imagine that the speed of adoption, uh, early on for people placing charging stations is probably like the early bird gets the worm, in a sense, in that because it's not widely spread. It's something that if you if you put these in now, you obviously can can probably recoup your investment much sooner, say, than somebody ten years from now. Sam Wilson (00:09:51) - It's like, you know, scratching their head, going, oh, man, you know what? We should probably put an EV charging station in, you know, because I don't know I don't know what the in Jeff, you mentioned this what the payback period is like. How long does this take. And maybe you guys can speak to what that, you know, potential costs are. And I know, like you mentioned there, uh, Matt, that that, you know, level one, two, three, I'd imagine there's probably different costs associated with that. What are, you know, talking about government and intervention or involvement, rather, what are the incentives, uh, are there incentives available for this sort of thing? I mean, maybe you guys can just give us some insight on that, because this is obviously a world I know nothing about. Jeff Patterson (00:10:29) - Definitely. I wanted to piggyback there real quick on Matt. Uh, last comments, we're just talking about how the automakers are into it. Jeff Patterson (00:10:36) - Well, you also have the big guys like BP, where they are now leveraging and investing their money into lithium and creating their own chargers. So it's not just the automakers. Um, you see it all around in all the industries where they are leveraging and shifting direction, which, um, you know, ultimately means, as Matt said, it's not going anywhere. Currently, there are lots of incentives. That's part of what Phoenix and Pyramid working together, uh, help throughout our turnkey process is, you know, when we get to that, uh, that stage with whomever we're working with, we will help work with you on those incentives. Sam Wilson (00:11:17) - What? What is this? Can you give us a breakdown of of like, maybe payback period. And and I know obviously every installation is different. Uh, but you know, what? Should somebody be looking at from a payback period? And then also from a just, you know, cost of, uh, cost of implementing a system like this. Matthew Bell (00:11:37) - Yeah, I'll jump in on that. Matthew Bell (00:11:38) - So, you know, like Jeff was saying, um, we manage a database, a national database that tracks all these incentives. Uh, and, and this part sounds kind of salesy, but the time really is now, um, to to grab Ahold of these, there are tax incentives, there are utility incentives. There are state incentives that are municipal incentives. There are national government incentives. Um, there's a lot of money out there, and it's coming from a lot of different sources. Uh, and we track all of that. So, you know, even if you're thinking about wanting to do this, um, you know, I would say reach out to Jeff, reach out to myself, um, and just let us run the incentives and see what's out there, what might be a possibility for you because, um, eventually, like, we always see, the money goes away, right? The the the system starts to mature. You get more of these locations out there. Uh, you don't need these incentives any longer. Matthew Bell (00:12:37) - And so, you know, I was telling somebody this the other day, but a few years ago, somebody came to my house and said, hey, you want to put a new roof on? And I said, yeah, I don't think I'm really looking to do that right now. I said, do you mind if I go up there and take a look at it? I said, sure, and he spent a few minutes up there and he said, yeah, I think you're probably gonna need one in the next year or so. And, uh, there's, there's some hail damage up here. Probably get a good portion of this covered. I'm a lot more interested in a new roof at this point. So, uh, you know, I think that this. Sam Wilson (00:13:07) - Is. Matthew Bell (00:13:09) - It's kind of akin to what we're talking about here, but there, there really are, depending upon what state you're in, and we can look it up by the exact address and location, uh, to tell you what's available now or what may be available, uh, in the coming months. Matthew Bell (00:13:23) - Uh, but that that's one of the factors that comes in. So, um, to get back to your a question about the payoff period, you know, it really depends a lot on, um, obviously the upfront expense and, and that can be driven by, you know, a level two charger. You're talking kind of in the tens of thousands of dollars, uh, a level three you're probably closer to. You know, 80 to 100,000. Um, and that just because of the power upgrades that are going to be required, uh, and the equipment that's going to be required, that's a level two is, you know, much more like a trickle charger. And, and people can usually support that with the infrastructure that they currently have. But uh, a level three a lot of times requires a new service. That said, obviously people enjoy being able to charge their car in 15 minutes versus, you know, two and a half or three hours. So what you can charge for that is significantly more. Matthew Bell (00:14:25) - Um, so I think you have to find what fits for you. Um, but we have seen, uh, payback periods in just a few years. Um, for, for both level two and level three, dependent upon customer traffic and pieces like that. Sam Wilson (00:14:42) - Right. So here here's I'm going to give you a little bit of a potential case study. We've got a facility in a small town in Tennessee. And the, uh we're putting solar in. Now, I will say that solar in general, from our perspective, doesn't make sense. Like the payback periods, like 25 or 30 years. I mean, and from a, you know, especially when bringing in investors, most investors don't get too thrilled with a 25 year payback. We break even in 25 years. It just doesn't make sense. But based on where this building is located, the zones it's in and, you know, some some arbitrarily grown or derived government map, it's a 90. We have a 90%, um, between tax credits and everything else. Sam Wilson (00:15:25) - It's a 90% of that solar installation is covered. So our payback period is actually one year, which is you know, that's fantastic. Fantastic. Right. And so, you know, a company like you came to me and said, hey, man, you know, we should do solar on your building. And they said, well, here's how we're going to do it. And then they guided us through the process and they had their grant writer write the grants and blah, blah, blah. And down the road we go. And it was I mean, it was a brainless move, like, of course we'll do that. Is that same kind of thing available here in the EV charging space? Matthew Bell (00:15:54) - Yeah, we actually submitted for incentives, um, at a New York property the other day for just that. And we, we believe it'll be between 80 and 90%, uh, of that that's covered, um, again, but not to set that expectation for everywhere. New York is pretty progressive and and a lot of money available there. Matthew Bell (00:16:13) - California same way. Um, and, and other states are following suit um behind that. But but that's out there. Exactly. For example. Sam Wilson (00:16:23) - Right. Which is, which is, which is really weird because I kid you not, ten miles down the road, another facility would only qualify for 50 because we looked into it as well. And it was like, well, okay. Now once again, solar no longer makes sense because again, it's a 12.5 year payback period. So scrap that one. But we're going to do the 90%, you know, one with uh with no questions. So that that's really great to think about. And on that question, you know, follow along with that is let's talk about solar to EV charger possibilities. Anything like that exist out there. Matthew Bell (00:16:56) - There are. And I apologize, Jeff, I want to give you a chance to jump in here, too. But, um. Yeah. You're good. Um, there are, uh, solar opportunities out there around that. Matthew Bell (00:17:06) - Uh, what we're seeing a lot of those is, uh, battery systems as well. Um, and that's one of the pieces that we try and do when we come in. Uh, we do a lot of value engineering. And that's not only picking the location. If you have a parking garage and you say, hey, we want to put it in in a corner, putting it in the east corner versus the west corner might be a $100,000 difference just because of power runs and, uh, and working across a parking lot or something like that. So those are all pieces, um, that, that we look at inside of that. But, um, the battery backup systems can sometimes help pull in power, and you don't have so much of a demand on the grid at that point. Uh, and you may not need the same level of service upgrade. So we have seen some solar, uh, and we've done a lot of solar projects. So that's certainly something to look at. But, uh, we're looking and utilizing batteries a lot as well. Sam Wilson (00:18:03) - Right. That would make sense because and at this particular installation, because that was one of the things we looked at. And this was a commercial facility. We're just doing direct consumption. When the sun produces, we use the energy. We're not putting batteries at this facility because it the cost of doing so was like an a double or triple it. And it again, it didn't make sense. But I would imagine on the solar side of things, if you're able to set it up solar to where it goes to battery, and then when someone because you know somebody's not charging, you're then recharging the local storage that then somebody can plug into and charge their own batteries and, you know, off they go. Matthew Bell (00:18:36) - Yeah, there's a need on the market right now. Um, that actually is that it is a DC fast charger. Uh, but it it has large batteries inside of it, and so, um, they're still working out a few pieces with it, but you can actually pull, uh, small amounts of power from and you could institute some solar piece to that as well, but you're pulling in smaller amounts of power over a period of time, and then you're offering the DC fast charging speed without having to do that major, uh, electrical upgrade. Matthew Bell (00:19:10) - Right? Sam Wilson (00:19:11) - Right. Yeah. And I can imagine. Sam Wilson (00:19:12) - That that that's not, um, I'm not going to call it sustainable, but that is not it's not going to be an efficient way to do it strictly off of solar. So I'd imagine there have to be a switching, you know, some, some, you know, with being tied to the grid. Plus, you know, using solar as a as a is a is an augment to that, uh, you know, to that grid tie in. So what, uh, what thoughts on this do you do you have Jeff, I know we haven't heard much from you, so I kind of want to. Sam Wilson (00:19:36) - Hear from. Sam Wilson (00:19:37) - You, uh, a little bit more insight on market, on what people should be doing. Uh, anything, anything on that front. And, you know, if you want to share some other stuff you're having asked about, I'd love, love to hear from that as well. Jeff Patterson (00:19:47) - Of course. Thanks. I think it's something everyone should be looking into. Jeff Patterson (00:19:51) - So, you know, we've clearly made the point today that from an investment standpoint, um, a lot of people are shifting that way from car dealers to whether you want to buy an EV charging car or not, unless you might change where you live. Some states are regulating it. So eventually you're going to own a EV car. Um, you know, if you're just an investor, it's an opportunity for you to possibly make some money in the long run. If you are a property manager, you know, is it best for your property? Uh, if you're a property owner, are you talking to your property managers? We look into these things. Is it going to help draw more people to our business to stay longer? There's a reason why, um, companies like Starbucks and, uh, waffle House, which I put in one of my recent LinkedIn. There's an article out there where they're looking at it because they want people to stop and stay longer at their business while their car charges, and they've ran the calculations on how they're going to make more money by people being longer inside their stores. Jeff Patterson (00:20:48) - So it's not just about the investment and getting the return of the chargers outside. It's about the additional money you could make inside your business. And depending on what your business model is, um, you know, that could turn out really favorable for you, right? Sam Wilson (00:21:03) - Right now, that's exactly right. We we are long. One of the things we invest in is, uh, laundry facilities. And so people come, they do their laundry, and I'm thinking I've got several locations of Meccan actually going to shoot you in this podcast is over because I'm like, I wonder those, uh, what the incentives could look like at those facilities and if it would make sense when people come in, you know, they're there for an hour. Uh, and we do see electric cars. So it's, uh, on that. What what is the, um, what's the marketing methodology behind this? What should somebody be thinking about on that front? Is it. And I've never looked I've never even so much has done a cursory review of like, where's an electric charging station? Because I have no need for it. Sam Wilson (00:21:41) - But is it all just on Google Maps, like you say, EV charging station? Like, how does somebody market this to the public to even let them know that they have the station available? Jeff Patterson (00:21:51) - So yes, there's Google Maps Apple map you can log on right now and type in, you know, a blink charge or a charge point. And people who have taken the time have got those charging stations added, but that's not where all of them are. Um, there's actually a national database. Anybody who owns an EV car, um, has access to and can see when they want to charge your vehicle, it'll tell you where the nearest charger is at. Um, so that way you can go and charge up. It's, uh, a federal, um, database that is out there. So every EV charger that's put in gets put in there, and that way everyone can see it. And you can click to map your trip to, uh, Ohio or to Florida, to the beach, and it'll show you which route you need to go to, hit the Chargers and, uh, make sure you can, you know, get there and back and the amount of time you want to. Sam Wilson (00:22:41) - No, that makes that makes a heck of a lot of sense. Yeah. Because that I mean, you need to know where those are. So you can you can plug in. All right. So I've got one more question on this. And this was something somebody approached me with maybe two years ago. They said, hey, you know, we've got this incredible opportunity to I'm going to call it partner, but to work with the federal government on developing charging stations across our highway systems. He would talk to me about that. If you know anything at all about what that looks like, because they're saying, hey, you know, we can go, we can go across call it Tennessee, we can be on I-40. It'll be every 50 miles, and we'll have charging stations, we'll have advertising opportunities, we'll have lot a lot of blah, blah, blah. I don't know all the things because it's been three years and I've slept since then. But you have any insight on what that looks like? Jeff Patterson (00:23:27) - I think Matt would be the most knowledgeable here on that since, you know, he's the day more day to day. Jeff Patterson (00:23:32) - So I'll let you take the wheel there. Matthew Bell (00:23:34) - Okay. Um, yes. And we're involved in some of those. Uh, there are, um, three states that have been, uh, released recently that I know about. Um, and we're kind of in final talks to, to work through that, but, um, but yeah, they're setting those up. Uh, the goal is to be able to get people from point A to point B, uh, utilizing these chargers. And there's, there's huge gaps out there. And that's where a lot of this money's going. And, and that funding is supporting those, um, those initiatives to make sure that, that people can go where they need to go. Um, and, and the second piece to that, uh, and that's something that we, we do spend a lot of time on is, uh, making sure that the chargers are up. So, um, so to qualify for that government money, uh, you're, you have to have a 97% uptime. Matthew Bell (00:24:34) - Um, and currently we don't only not have enough chargers, but, uh, at any given time, about 30% of the Chargers nationally are down. Uh, and there's there's a real issue around that. Uh, and so, you know, part of what we provide to is, is a long term service and training and, and things like that. There's currently um, I don't think people use the phone book anymore. But if you did, if you open that up, you're not going to find your EV charging repairman, uh, listed in there. So, uh, it is new. And so, you know, we do want to create long term relationships with customers, uh, and clients, whether you're just doing one at, at your laundromat or you're doing one all across the country. Um, we want to do the training so that you guys can do some of the basic service. And then obviously it would support on top of that, um, if there was something else that you needed. Sam Wilson (00:25:33) - Right. Sam Wilson (00:25:34) - I love it. Absolutely love it. Matthew and Jeff, what is the best way to get Ahold of you guys? If our listeners want to learn more about what you guys are doing and talk about EV chargers at their facilities. Jeff Patterson (00:25:47) - Uh, for us, you can go to our website. Phoenix parking solutions. Com we have a special EV solutions tab. Click on that. It'll give you, uh, more about what we talked today and a direct access point to get in touch with us. Sam Wilson (00:26:00) - Fantastic. We'll make sure to include that there in the show notes. Gentlemen, thank you for coming on today. I certainly appreciate it. And I learned a ton from you. Thanks. Thanks, Sam. Hey, thanks for listening to the How to Scale Commercial Real Estate podcast. If you can do me a favor and subscribe and leave us a review on Apple Podcasts, Spotify, Google Podcasts, whatever platform it is you use to listen. If you can do that for us, that would be a fantastic help to the show. Sam Wilson (00:26:25) - It helps us both attract new listeners as well as rank higher on those directories. So appreciate you listening. Thanks so much and hope to catch you on the next episode.
Things You'll Learn In This Episode of Our Prophet:- Why did the Prophet accept a humiliating clause in the Treaty?- Abu Baseer's escape from Mecca and his emotional discussion with the Prophet- Murder of Quraysh's messenger by Abu Baseer and the Prophet's careful response- Abu Baseer's escape from Medina and Quraysh's response to the murder- How Saif al-Bahar became a safe haven for Muslim fugitives- Troubles to Quraysh by fugitives leading to an amendment in the Treaty- Arrival of Abu Sufyan and Prophet's letter to Abu Baseer- Justifications for Abu Baseer's actions and analysis of Prophet's statementJoin us in creating the most comprehensive life story (seerah) of Prophet Muhammad (s). Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophet.Visit https://app.thaqlain.org and download the first "Knowledge App" from the School of Ahlulbayt.#ProphetMuhammad #PropheticBiography #OurProphetSupport this podcast at — https://redcircle.com/our-prophet/donations
Things You'll Learn In This Episode of Our Prophet:- Why the Prophet denied Quraysh's request to return Meccan women- Quranic command on women leaving their husbands for Islam- 2 oaths taken by Sabi'a and her marriage with Umar- Were there any women who defected to Shirk after being MuslimJoin us in creating the most comprehensive life story (seerah) of Prophet Muhammad (s). Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophet.Visit https://app.thaqlain.org and download the first "Knowledge App" from the School of Ahlulbayt.#ProphetMuhammad #PropheticBiography #OurProphetSupport this podcast at — https://redcircle.com/our-prophet/donations
Imam Khalid Latif is a University Chaplain for New York University, and Executive Director of the Islamic Center at NYU (ICNYU). Under his leadership, ICNYU became the first ever established Muslim student center at an institution of higher education in the United States. Imam Latif's exceptional dedication and ability to cross interfaith and cultural lines on a daily basis brought him recognition throughout New York City, so much so that in 2007, Mayor Michael Bloomberg nominated Imam Latif to become the youngest chaplain in history of the New York City Police Department at the age of 24. Most recently, Imam Latif was selected as one of 60 New York City leaders to serve on Mayor Bill de Blasio's transition team, helping to recommend and select individuals for key roles in the current NYC administration and was also appointed to a “Task Force to Combat Hate” by NYC Public Advocate Letitia James to deal with the rise in Islamophobic, antisemitic, and anti-Sikh sentiment in NYC. Support the Islamic Center at NYUOur operating and programmatic budget comes directly from donations and as our community grows, so do our expenses. If you are interested in making a one-time, monthly, annual, or general donation to the Islamic Center at NYU, please do so at https://icnyu.org/donate/.
Things You'll Learn In This Episode of Our Prophet:- Prophet's desire for a truce and visit by the Meccan delegation under Budayl- Quraysh's reaction to Budayl's report on the meeting's proceedings.- Visit by Hulays and how an act by the Prophet convinced him- How Hulays' transmission of events created turmoil in the pagan camp- Heated meeting with Urwa, the third messenger, and his ultimatums to the Prophet- Urwa's advice to the Quraysh after observing the Prophet's companions- Why Urwa got upset with Quraysh leaders and migrated from Mecca?Join us in creating the most comprehensive life story (seerah) of Prophet Muhammad (s). Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophet.Visit https://app.thaqlain.org and download the first "Knowledge App" from the School of Ahlulbayt.#ProphetMuhammad #PropheticBiography #OurProphetSupport this podcast at — https://redcircle.com/our-prophet/donations
Prophet Muhammad had promised safety to any Meccan who either remined in their own home during the invasion or went to Abu Sufyan's home.After seeing the Muslim's strenght, Abu Sufyan saw the futility of struggle and urged the Meccans to surrender. Some Meccans remained defiant, notably his wife Hind and Ikrimah, the son of Abu Jahl.After taking over Mecca, Prophet Muhammad granted general amnesty to all Meccans save for about a dozen who had been the most defiant.The Prophet then went to the Ka'bah and destroyed all the idols there.Lecture notes available at http://www.why-quran.org/?p=687.Subscribe at http://www.why-quran.org/subscribe to watch the lectures live and participate in the Q&A at the end of each class.Video recording of this lecture + Q&A available on YouTube at https://www.youtube.com/watch?v=oUkFpvzwUA4&list=PLpkB0iwLgfTat-Pgh4W3WFmupPamiC9UT.
The title of the surah, Ar-Rahman, appears in verse 1 and means "The Most Beneficent". The divine appellation "ar-Rahman" also appears in the opening formula which precedes every surah except Sura 9 ("In the Name of God, the Lord of Mercy, the Giver of Mercy"). English translations of the surah's title include "The Most Gracious",[3] "The All Merciful",[4] "The Lord of Mercy",[5] "The Beneficent", and "The Mercy-Giving". In the fourth century CE south Arabian pagan inscriptions started to be replaced by monotheistic expressions, using the term rahmān.[6] There is disagreement over whether Ar-Rahman ought to be categorized as a surah of the Meccan or Medinan period. Theodor Nöldeke and Carl Ernst have categorized it among the surahs of the early Meccan period (in accordance with its short ayah length), but Abdel Haleem has categorized it in his translation as Medinan,[7][8] although most Muslim scholars place Sūrat ar-Rahman in the Meccan period.[9][10] According to the traditional Egyptian chronology, Ar-Rahman was the 97th surah revealed.[11] Nöldeke places it earlier, at 43,[12] while Ernst suggests that it was the fifth surah revealed.[13] 1-4 God taught the Quran to the human. 5-16 God the creator of all things. 17-25 God controlled the seas and all that is therein 26-30 God ever liveth, though all else decay and die 31-40 God will certainly judge both men and jinn 41-45 God will consign the wicked to hell-fire 46-78 The joys of Paradise described [Wikipedia]
Imam Khalid Latif is a University Chaplain for New York University, and Executive Director of the Islamic Center at NYU (ICNYU). Under his leadership, ICNYU became the first ever established Muslim student center at an institution of higher education in the United States. Imam Latif's exceptional dedication and ability to cross interfaith and cultural lines on a daily basis brought him recognition throughout New York City, so much so that in 2007, Mayor Michael Bloomberg nominated Imam Latif to become the youngest chaplain in history of the New York City Police Department at the age of 24. Most recently, Imam Latif was selected as one of 60 New York City leaders to serve on Mayor Bill de Blasio's transition team, helping to recommend and select individuals for key roles in the current NYC administration and was also appointed to a “Task Force to Combat Hate” by NYC Public Advocate Letitia James to deal with the rise in Islamophobic, antisemitic, and anti-Sikh sentiment in NYC. Support the Islamic Center at NYUOur operating and programmatic budget comes directly from donations and as our community grows, so do our expenses. If you are interested in making a one-time, monthly, annual, or general donation to the Islamic Center at NYU, please do so at https://icnyu.org/donate/.
Al-Mujādilah ( المجادلة, She who disputed [1] or "She Who Disputes, The Pleading Woman") is the 58th chapter of the Qur'an with 22 verses Revealed in Medina, the chapter first addresses the legality of pre-Islamic method of divorce called zihar. The name "she who disputes" refers to the woman who petitioned Muhammad about the unjustness of this method, and the chapter's first verses outlaw it and prescribe how to deal with past cases of zihar. The chapter also discusses public assemblies and prescribes manners associated with it. The chapter ends by contrasting what it calls "the confederates of God" and "the confederates of Satan", and promising rewards for the former Summary 1-5 An ancient Arab custom of divorce abrogated 6-7 Those who oppose Muhammad threatened 8-11 Clandestine discourse against Muhammad censured and forbidden 12-14 The prophet of God to be approached with due reverence and honour 15-21 Muslims reproached for keeping company with Jews and infidels 22 Nearest relatives, if unbelievers, to be avoided as enemies of Islam The first six verses addresses the legal status of zihar, as petitioned by Khawla. The verses effectively declare that zihar is an unlawful method of divorce. The verses also address past cases of zihar, allowing them to be reversed by freeing a slave.[3] After the revelation, Muhammad clarified that if freeing a slave was not possible, someone who committed zihar could also perform fasting (sawm) for two months, or feed sixty poor people.[4] The chapter then portrays this direct involvement by God in early Muslim community as a sign of his omnipresence ("He is with you wheresoever you are and God sees whatsoever you do").[5] The next section, verses 7 to 13, discusses political debates, which are framed as between "the confederates of God" and "the confederates of Satan". They also contain teachings for Muslims about how to conduct public assemblies (al-majalis). While in principle all individuals are free to participate in such assemblies, the verses maintain the importance of contributions from experts ("those who are possessed of knowledge"). This section also warns against conspiratorial secret meetings that are done for "iniquity, hostility and disobedience to the messenger of God".[6] The last section, from 14 to 21, is the longest section (ruku') of the chapter. The section defines "the confederates of God" (hizb Allah) as those "who believe in God and the Last Day" and "the confederates of Satan" (hizb al-shaitan) as those who "forgets the remembrance of God", including those who openly oppose God and Muhammad as well as hypocrites.[7] It closes by discussing the rewards that God will give—according to the Quran—to his confederates According to the Islamic tradition, the chapter was revealed during the Medinan period of Muhammad's prophethood, therefore, a Medinan sura. A minority opinion says that only the first ten verses were from the Medinan period, and the rest were from the Meccan period. Another minority opinion says that verse 9 was from the Meccan period, and the rest Medinan. Name The chapter is named Al-Mujadila, "she who disputes", in reference to Khawla bint Tha'laba whose petition was the occasion of revelation for some of the chapter's verses.[5] It is alternatively called Al-Mujadalah, a related word meaning "the dialogue", referring to the use of discourse and the dialectical method that is an important theme in the chapter
Al-Waqi'a الواقعة; "The Inevitable" or "The Event") is the 56 chapter of the Quran. Muslims believe it was revealed in Mecca (see Meccan surah), specifically around 7 years before the (622), the migration of Muhammad to Medina The total number of verses in this surah is 96. It mainly discusses the afterlife according to Islam, and the different fates people will face in it The afterlife (akhirah) is the main topic discussed in the chapter. Picking up from the preceding chapter, Ar-Rahman, which discusses the rewards of Paradise (jannah), this chapter also mentions them and then contrasts them with the punishment of hell. The chapter also distinguishes the three classes of people in the afterlife, "the foremost", "the companions of the right" and "the companions of the left": the first two groups will enter paradise while the companions of the left will go to hell.[3] Here, "the right" is associated with goodness, the righteous will be seated to the right of God's throne and receive their records of deeds in their right hand.[5] The "foremost" refers to a special group of people who will have an even better fate than the companions of the right in the afterlife. Quranic commentators differ on understanding who the foremost is. They variously identify the foremost with the prophets, the saints, the truthful, the martyrs, the first to accept Islam, and others.[6] Ayat (verses) 1-2 The coming of the judgment-day inevitable 3-7 Its terrors described 8-11 Its coming shall separate men into three classes 12-39 Joys of the Muslim heaven described 40-56 The punishment of the wicked in hell depicted 57-73 Arguments for the resurrection of the dead drawn from God's work in creation and providence 74-81 Oath by the stars that the Qurán is divinely-inspired 82-96 Men should believe in God since they cannot save the dying from death [7] Theme and Subject Matter Then, in vv. 57-74 arguments have been given, one after the other, to prove the truth of the two basic doctrines of Islam, which the disbelievers were refusing to accept, viz. the doctrines of Tauhid and the Hereafter. In these arguments, apart from every thing else that exists in the earth and heavens, man's attention has been drawn to his own body and to the food that he eats and to the water that he drinks and to the fire on which he cooks his food, and he has been invited to ponder the question : What right do you have to behave independently of, or serve any other than, the God Whose creative power has brought you into being, and Whose provisions sustain you And how can you entertain the idea that after having once brought you into existence He has become so helpless and powerless that He cannot recreate you once again even if he wills to? Then, in vv. 75-82 their suspicions in respect of the Qur'an have been refuted and they have been made to realize how fortunate they are that instead of deriving any benefit from the great blessing that the Qur'an is, they are treating it with scant attention and have set only this share of theirs in it that they deny it. If one seriously considers this matchless argument that has been presented in two brief sentences about the truth of the Qur'an, one will find in it the same kind of firm and stable system as exists among the stars and planets of the Universe, and the same is the proof of the fact that its Author is the same Being Who has created the Universe. Then the disbelievers have been told that this Book is inscribed in that Writ of Destiny which is beyond the reach of the creatures, as if to say "You think it is brought down by the devils to Muhammad (peace and blessings of Allah be upon him), whereas none but the pure angels has any access to the means by which it reaches Muhammad (peace and blessings of Allah be upon him) from the well guarded Tablet."
54th chapter of the Quran, with 55 verses The Surah was revealed in Mecca. The opening verses refer to the splitting of the moon. "Qamar" (قمر), meaning "Moon" in Arabic, is also a common name among Muslims Summary 1-2 The moon shall be split as a sign of the Judgement Day 3-5 Muhammad commanded to withdraw from the infidels 6 This verse talked about the prophecy where the infidels shall surely be overtaken suddenly by the voice of judgment day (which spoken by Israfil, archangel who blow the trumpet of armageddon).[2] 7 Infidels were said to regret in that judgment day 8 The infidels were gathered to Israfil.[3] 9-14 Noah was charged with imposture by his enemies, who were destroyed by the flood 15-18 Noah's Ark, like the Quran, a sign to unbelievers who will not be warned 19-22 The Ádites destroyed for calling their prophet an impostor 23-32 The Thamud destroyed for rejecting their prophet as an impostor 33-40 The Sodomites destroyed because they rejected Lot as an impostor 41-42 Pharaoh and his people destroyed for rejecting Moses as an impostor 43-44 The people of Mecca warned by these examples of coming judgment 45 The verse were talking about divine intervention from God in battle of Badr, where the fewer and weaker Muslims won against the much bigger and stronger Meccan polytheists..[6] Consensus of Islamic scholars and clerics has enclosed various hadiths to interprete this divine intervention were taking form of the army of angels came down led by Gabriel,[1][7] Michael, Raphael[8] and thousands of best angels from third level of sky, all came to the battle of Badr.[Notes 2][Notes 3] 46-48 The people of Mecca warned by these examples of coming judgment 49-51 God's decree certain and irresistible—illustrated by destruction of former nations 52-53 All actions recorded in the Divine records 54-55 The pious shall dwell in the gardens of Paradise[11] Al-Qamar, meaning "moon" in Arabic, is an important title for surah 54. The first verse is traditionally thought to refer to a miracle performed by the prophet Muhammad in the Meccan phase of his career, in which he showed the moon split in two in response to a challenge from his opponents. The disbelieving response is then recorded in the second verse "But if they see a sign they turn away and say 'Continuous sorcery!'" Several reports concerning this incident are contained in canonical hadith books, traced back to various Companions. According to those who downplay the miraculous, on the other hand, it foreshadows the inevitable Day of Judgment that will divide those who believe from those who disbelieve—those who are destined to Paradise and those who are destined to Hell Because this Meccan surah's primary theme centers around the fate of those who disbelieve, the symbolic use of the moon is meant to warn the disbelievers of their impending fate in the first verse, as “the hour draws near; the moon is split”[12] Additionally, the crescent moon acts as a vital symbol of Islam and thus, in this instance, may denote the importance of the emerging religion, as lunar cycles determine the structure of the Islamic calendar Indeed, it covers themes of rejection, truth, and punishment, all of which are addressed in stories of previous peoples. The stories of the people of Noah, the people of ‘Ad, the people of Thamud, the people of Lot, and the people of Pharaoh represent times during which a people refused to believe the word of the above messengers; consequently, they suffered God's wrath. Each unit follows a similar pattern: first, God describes the peoples' refusal to believe and the resultant punishment for refusing to accept His warnings As Carl Ernst writes in How to Read the Qur'an, surahs from the middle to late Meccan period follow a “tripartite division”, in which one observes a “ring structure, beginning and ending with parallel sections” of divine praise, heavy threats for the unbelievers, and staunch affirmations of the revelation.
Things you'll learn in this episode of Our Prophet:- The impact and significance of the Badr victory- How Abu Sufyan's influence grew after the battle- How Imam Ali's popularity soared after the battle- Reaction of Meccan pagans to their humiliating defeat- Abu Rafay's happiness and Abu Lahab's fury- The ban on mourning and Abu Sufyan's oath to seek revengeTo watch on YouTube: https://youtu.be/r-hNxY-6GMQHelp us create the most comprehensive biography of the Prophet of Islam. Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophetSupport this podcast at — https://redcircle.com/our-prophet/donations
Things you'll learn in this episode of Our Prophet:- Who came out from Meccans for the first combat- Whom did the Prophet call to fight with the Meccan leaders?- What happened in the first round of battle?- 2 proofs Imam Ali killed all three Meccan combatants- Why the Prophet cried at the martyrdom of Ubaydah- Verse of the Quran revealed after the first combatTo watch on YouTube: https://youtu.be/9nl9EkZdvMoHelp us create the most comprehensive biography of the Prophet of Islam. Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophetSupport this podcast at — https://redcircle.com/our-prophet/donations
Things you'll learn in this episode of Our Prophet:- Beautiful prayer by the Prophet on the day of Badr- Prophet's military advice for the Muslims- Amr's keen observation of the Muslim army and Abu Jahl's arrogance- Prophet's logical advice to Meccan chiefs to end the war- How did Abu Jahl convince the Meccans to stay and fight?To watch on YouTube: https://youtu.be/ql3Pm7qkkHgHelp us create the most comprehensive biography of the Prophet of Islam. Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophetSupport this podcast at — https://redcircle.com/our-prophet/donations
Things you'll learn in this episode of Our Prophet:- Instigating letter by Quraysh to Abdullah ibn Ubayy- Why did the Prophet send an expedition to Nakhla?- Rationale by Muslims for raiding the Meccan caravans- Quranic response to the incident of Nakhla- Why didn't the Prophet punish the violators of sacred months?- Hakam ibn Kaysan: the prisoner of war who became a MuslimTo watch on YouTube: https://youtu.be/IbTu-COtb58Help us create the most comprehensive biography of the Prophet of Islam. Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophetSupport this podcast at — https://redcircle.com/our-prophet/donations
ALLSKONAR BRAS OG 1:50 ER ORÐINN NÝJASTI STANDARDINN! P.s. við erum loksins full mannaðir! Allt saman tekið upp í Nóa Síríus stúdíóinu hjá Podcaststöðinni. Meccan. BOLI - TUDDI. EL ROOOOOCHOOOO! Léttöl. Þarft ekki að borga 5000 kr fyrir tvo tudda í Keiluhöllinni líkt og Valsi gerði í USA. Followið okkur á instragram, twitter, facebook. Taka þátt! Mikið gaman og mikið húllum hæ!
Things you'll learn in this episode of Our Prophet:- Opinion of the School of Ahlulbayt on the obligation of fasting- Proofs that Fasting was practised during the Meccan period- Difference between Meccan fasting and Medinan fastingTo watch on YouTube: https://youtu.be/lkfwfpwyibYHelp us create the most comprehensive biography of the Prophet of Islam. Dedicate episodes in the memory of your loved ones by visiting https://thaqlain.org/ourprophet.Support this podcast at — https://redcircle.com/our-prophet/donations
Karen Bauer and Feras Hamza's co-written book An Anthology of Qur'anic Commentaries (vol. 2): On Women (Oxford UP, 2022) is a collection of historical and contemporary commentaries on the Qur'an. It covers five issues: human creation and the idea of “a single soul”; marital roles, specifically Qur'anic verse 4:34 and women's status in a marriage; Mary, mother of Jesus; women's legal testimony; and Qur'anic ideas of modesty, specifically of veiling. A chapter is devoted to each of these topics, comprising classical, medieval, modern, and contemporary interpretations of these verses. All chapters include various Muslim perspectives, such as Sunni, Twelver Shia, Ismaili, Ibadi, and Sufi; with the exception of the chapter on Mary, each chapter also includes interviews with contemporary scholars, namely amina wadud, Sa'diyya Shaikh, Fariba Alasvand, Yusuf Saanei, and Nasser Ghorbannia. The various and competing perspectives explored in this volume highlight the diversity and plurality of the Islamic exegetical tradition, portraying commentaries as a very human and engaging endeavor. These commentaries are always in conversation with the cultural and political milieu of the commentator's time and place, but they also deeply honor the commentaries of past generations as a way to demonstrate authority and knowledge of the historical male tradition. The book also includes an important and powerful chapter, a prolegomenon, on the Qur'anic lexicon on women, which offers a chronological sequence of women in the Qur'an and which traces the development of the Qur'an's worldview from the earliest Meccan revelations through the later Medinan period. So, for instance, in the early Meccan verses, women are addressed rather implicitly and largely as a part of an anti-pagan polemic, but by the later Medinan verses, women have emerged as active pious and social subjects. In this very engaging and enriching conversation with Karen Bauer and Feras Hamza, we discuss many of these issues and all of the chapters. We talk extensively about Qur'anic verse 4:34 on marital roles and responsibilities, about what it means to read the Qur'an literally—and is it even possible not to?—about tradition and tafsir and the limits of both, and about lived reality and religious authority. The interview was done in video format, and some listeners might enjoy watching it in its original form on my YouTube channel, What the Patriarchy. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Karen Bauer and Feras Hamza's co-written book An Anthology of Qur'anic Commentaries (vol. 2): On Women (Oxford UP, 2022) is a collection of historical and contemporary commentaries on the Qur'an. It covers five issues: human creation and the idea of “a single soul”; marital roles, specifically Qur'anic verse 4:34 and women's status in a marriage; Mary, mother of Jesus; women's legal testimony; and Qur'anic ideas of modesty, specifically of veiling. A chapter is devoted to each of these topics, comprising classical, medieval, modern, and contemporary interpretations of these verses. All chapters include various Muslim perspectives, such as Sunni, Twelver Shia, Ismaili, Ibadi, and Sufi; with the exception of the chapter on Mary, each chapter also includes interviews with contemporary scholars, namely amina wadud, Sa'diyya Shaikh, Fariba Alasvand, Yusuf Saanei, and Nasser Ghorbannia. The various and competing perspectives explored in this volume highlight the diversity and plurality of the Islamic exegetical tradition, portraying commentaries as a very human and engaging endeavor. These commentaries are always in conversation with the cultural and political milieu of the commentator's time and place, but they also deeply honor the commentaries of past generations as a way to demonstrate authority and knowledge of the historical male tradition. The book also includes an important and powerful chapter, a prolegomenon, on the Qur'anic lexicon on women, which offers a chronological sequence of women in the Qur'an and which traces the development of the Qur'an's worldview from the earliest Meccan revelations through the later Medinan period. So, for instance, in the early Meccan verses, women are addressed rather implicitly and largely as a part of an anti-pagan polemic, but by the later Medinan verses, women have emerged as active pious and social subjects. In this very engaging and enriching conversation with Karen Bauer and Feras Hamza, we discuss many of these issues and all of the chapters. We talk extensively about Qur'anic verse 4:34 on marital roles and responsibilities, about what it means to read the Qur'an literally—and is it even possible not to?—about tradition and tafsir and the limits of both, and about lived reality and religious authority. The interview was done in video format, and some listeners might enjoy watching it in its original form on my YouTube channel, What the Patriarchy. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Karen Bauer and Feras Hamza's co-written book An Anthology of Qur'anic Commentaries (vol. 2): On Women (Oxford UP, 2022) is a collection of historical and contemporary commentaries on the Qur'an. It covers five issues: human creation and the idea of “a single soul”; marital roles, specifically Qur'anic verse 4:34 and women's status in a marriage; Mary, mother of Jesus; women's legal testimony; and Qur'anic ideas of modesty, specifically of veiling. A chapter is devoted to each of these topics, comprising classical, medieval, modern, and contemporary interpretations of these verses. All chapters include various Muslim perspectives, such as Sunni, Twelver Shia, Ismaili, Ibadi, and Sufi; with the exception of the chapter on Mary, each chapter also includes interviews with contemporary scholars, namely amina wadud, Sa'diyya Shaikh, Fariba Alasvand, Yusuf Saanei, and Nasser Ghorbannia. The various and competing perspectives explored in this volume highlight the diversity and plurality of the Islamic exegetical tradition, portraying commentaries as a very human and engaging endeavor. These commentaries are always in conversation with the cultural and political milieu of the commentator's time and place, but they also deeply honor the commentaries of past generations as a way to demonstrate authority and knowledge of the historical male tradition. The book also includes an important and powerful chapter, a prolegomenon, on the Qur'anic lexicon on women, which offers a chronological sequence of women in the Qur'an and which traces the development of the Qur'an's worldview from the earliest Meccan revelations through the later Medinan period. So, for instance, in the early Meccan verses, women are addressed rather implicitly and largely as a part of an anti-pagan polemic, but by the later Medinan verses, women have emerged as active pious and social subjects. In this very engaging and enriching conversation with Karen Bauer and Feras Hamza, we discuss many of these issues and all of the chapters. We talk extensively about Qur'anic verse 4:34 on marital roles and responsibilities, about what it means to read the Qur'an literally—and is it even possible not to?—about tradition and tafsir and the limits of both, and about lived reality and religious authority. The interview was done in video format, and some listeners might enjoy watching it in its original form on my YouTube channel, What the Patriarchy. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies
Karen Bauer and Feras Hamza's co-written book An Anthology of Qur'anic Commentaries (vol. 2): On Women (Oxford UP, 2022) is a collection of historical and contemporary commentaries on the Qur'an. It covers five issues: human creation and the idea of “a single soul”; marital roles, specifically Qur'anic verse 4:34 and women's status in a marriage; Mary, mother of Jesus; women's legal testimony; and Qur'anic ideas of modesty, specifically of veiling. A chapter is devoted to each of these topics, comprising classical, medieval, modern, and contemporary interpretations of these verses. All chapters include various Muslim perspectives, such as Sunni, Twelver Shia, Ismaili, Ibadi, and Sufi; with the exception of the chapter on Mary, each chapter also includes interviews with contemporary scholars, namely amina wadud, Sa'diyya Shaikh, Fariba Alasvand, Yusuf Saanei, and Nasser Ghorbannia. The various and competing perspectives explored in this volume highlight the diversity and plurality of the Islamic exegetical tradition, portraying commentaries as a very human and engaging endeavor. These commentaries are always in conversation with the cultural and political milieu of the commentator's time and place, but they also deeply honor the commentaries of past generations as a way to demonstrate authority and knowledge of the historical male tradition. The book also includes an important and powerful chapter, a prolegomenon, on the Qur'anic lexicon on women, which offers a chronological sequence of women in the Qur'an and which traces the development of the Qur'an's worldview from the earliest Meccan revelations through the later Medinan period. So, for instance, in the early Meccan verses, women are addressed rather implicitly and largely as a part of an anti-pagan polemic, but by the later Medinan verses, women have emerged as active pious and social subjects. In this very engaging and enriching conversation with Karen Bauer and Feras Hamza, we discuss many of these issues and all of the chapters. We talk extensively about Qur'anic verse 4:34 on marital roles and responsibilities, about what it means to read the Qur'an literally—and is it even possible not to?—about tradition and tafsir and the limits of both, and about lived reality and religious authority. The interview was done in video format, and some listeners might enjoy watching it in its original form on my YouTube channel, What the Patriarchy. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies
Karen Bauer and Feras Hamza's co-written book An Anthology of Qur'anic Commentaries (vol. 2): On Women (Oxford UP, 2022) is a collection of historical and contemporary commentaries on the Qur'an. It covers five issues: human creation and the idea of “a single soul”; marital roles, specifically Qur'anic verse 4:34 and women's status in a marriage; Mary, mother of Jesus; women's legal testimony; and Qur'anic ideas of modesty, specifically of veiling. A chapter is devoted to each of these topics, comprising classical, medieval, modern, and contemporary interpretations of these verses. All chapters include various Muslim perspectives, such as Sunni, Twelver Shia, Ismaili, Ibadi, and Sufi; with the exception of the chapter on Mary, each chapter also includes interviews with contemporary scholars, namely amina wadud, Sa'diyya Shaikh, Fariba Alasvand, Yusuf Saanei, and Nasser Ghorbannia. The various and competing perspectives explored in this volume highlight the diversity and plurality of the Islamic exegetical tradition, portraying commentaries as a very human and engaging endeavor. These commentaries are always in conversation with the cultural and political milieu of the commentator's time and place, but they also deeply honor the commentaries of past generations as a way to demonstrate authority and knowledge of the historical male tradition. The book also includes an important and powerful chapter, a prolegomenon, on the Qur'anic lexicon on women, which offers a chronological sequence of women in the Qur'an and which traces the development of the Qur'an's worldview from the earliest Meccan revelations through the later Medinan period. So, for instance, in the early Meccan verses, women are addressed rather implicitly and largely as a part of an anti-pagan polemic, but by the later Medinan verses, women have emerged as active pious and social subjects. In this very engaging and enriching conversation with Karen Bauer and Feras Hamza, we discuss many of these issues and all of the chapters. We talk extensively about Qur'anic verse 4:34 on marital roles and responsibilities, about what it means to read the Qur'an literally—and is it even possible not to?—about tradition and tafsir and the limits of both, and about lived reality and religious authority. The interview was done in video format, and some listeners might enjoy watching it in its original form on my YouTube channel, What the Patriarchy. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
Karen Bauer and Feras Hamza's co-written book An Anthology of Qur'anic Commentaries (vol. 2): On Women (Oxford UP, 2022) is a collection of historical and contemporary commentaries on the Qur'an. It covers five issues: human creation and the idea of “a single soul”; marital roles, specifically Qur'anic verse 4:34 and women's status in a marriage; Mary, mother of Jesus; women's legal testimony; and Qur'anic ideas of modesty, specifically of veiling. A chapter is devoted to each of these topics, comprising classical, medieval, modern, and contemporary interpretations of these verses. All chapters include various Muslim perspectives, such as Sunni, Twelver Shia, Ismaili, Ibadi, and Sufi; with the exception of the chapter on Mary, each chapter also includes interviews with contemporary scholars, namely amina wadud, Sa'diyya Shaikh, Fariba Alasvand, Yusuf Saanei, and Nasser Ghorbannia. The various and competing perspectives explored in this volume highlight the diversity and plurality of the Islamic exegetical tradition, portraying commentaries as a very human and engaging endeavor. These commentaries are always in conversation with the cultural and political milieu of the commentator's time and place, but they also deeply honor the commentaries of past generations as a way to demonstrate authority and knowledge of the historical male tradition. The book also includes an important and powerful chapter, a prolegomenon, on the Qur'anic lexicon on women, which offers a chronological sequence of women in the Qur'an and which traces the development of the Qur'an's worldview from the earliest Meccan revelations through the later Medinan period. So, for instance, in the early Meccan verses, women are addressed rather implicitly and largely as a part of an anti-pagan polemic, but by the later Medinan verses, women have emerged as active pious and social subjects. In this very engaging and enriching conversation with Karen Bauer and Feras Hamza, we discuss many of these issues and all of the chapters. We talk extensively about Qur'anic verse 4:34 on marital roles and responsibilities, about what it means to read the Qur'an literally—and is it even possible not to?—about tradition and tafsir and the limits of both, and about lived reality and religious authority. The interview was done in video format, and some listeners might enjoy watching it in its original form on my YouTube channel, What the Patriarchy. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices
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