Podcasts about prophet mu

The Philosophy of Mi‘rāj un-Nabī ﷺ | Metaphysical Realms, Time, Space & Modern Physics. Embark on an intellectual and spiritual journey as Ustādh al-‘Ulamā, Shaykh Muḥammad Sāqib Iqbāl, delves into the profound philosophy of the miraculous Night Journey and Ascension (Mi‘rāj) of the Prophet Muḥammad ﷺ. Discover the intersection of faith, science, and spirituality in this awe-inspiring discourse, uncovering the timeless lessons and profound wisdom encapsulated in this monumental event. Full Lecture releasing on the night of Mi'rāj only

The tragedy of Karbala was foretold by Prophet Muḥammad (as), Imam ‘Ali (as), and Imam Ḥasan (as). Prophet Muḥammad (as) informed Umm Salamah that the earth of Karbala would turn to blood when Imam Ḥusayn (as) was martyred. Imam ‘Ali (as) predicted the events of Karbala when his army stopped at the site on their way to Ṣiffīn. Harthama bin Salīm, who heard Imam ‘Ali's (as) forewarning, later joined the army of Ibn Ziyād and recalled Imam ‘Ali's (as) words on the day of ‘Āshurā'. Harthama recounted Imam ‘Ali's (as) prediction to Imam Ḥusayn (as), who advised him to leave so he wouldn't witness the tragedy. The Prophets and Imams were endowed with knowledge, but were tested by being restricted from using it for personal gain. Imam Ḥasan (as) anticipated his own poisoning and death but acknowledged that no day would be as tragic as the day of ‘Āshurā' for Imam Ḥusayn (as). Imam Ḥasan (as) foretold that 30,000 men claiming to be Muslims would gather to kill Imam Ḥusayn (as) and violate his sanctity. The curse of Allāh would descend upon Banu Umayyah after the martyrdom of Imam Ḥusayn (as), with the sky raining dust and blood. Imam Ḥasan (as) emphasized the importance of maintaining the sanctity of mourning for Imam Ḥusayn (as), especially on the day of Arab‘in. Friday Juma Khutba August 9th, 2024 Donate towards our programs today: https://jaffari.org/donate/ Jaffari Community Centre (JCC Live)

Abū Muḥammad al-Ḥarīrī was an Arab poet, scholar and Seljuk government official who died in 1122CE aged 68 years old. His work al-Maqāmāt, a compilation of 50 highly-stylised comic anecdotes about the exploits of trickster Abū Zayd, received widespread renown in his time across the Muslim world and is regarded as a high point of Arabic literature. We are pleased to be joined by Nasim Hassani in Tehran. Ms. Hasani hold a master's degree in Islamic Studies from Shahid Beheshti University,Tehran, Iran, where her dissertation was an Analysis of Mary and Jesus' Birth and Early Life in Quran and Apocrypha: James and Infancy Gospel of Thomas. She has a number of articles and translations in publication.  This is an unusual episode in that  despite attempts at Zoom calls, the internet is currently too unstable in Iran, so instead I have sent audio files of my questions which she has kindly edited together for our presentation. TIMESTAMPS: 02:29 Al-Ḥarīrī was born in Basra 1054CE. He was descended from a companion of the Prophet Muḥammad. His family was wealthy. Before we look at his work, what do we know about the author's life and socio-political context? 14:23 Before we speak about his al-Maqāmāt and this specific illustrated edition, tell us about this genre of Arabic literature. 20:00 Before we dive into this specific illustrated edition, give us an overview of al-Ḥarīrī's al-Maqāmāt. 25:55 Now tell us more about this specific illustrated edition. 31:00 And finally before we end tell us where listeners can turn next to learn more about today's topic and what are other current projects that listeners can anticipate? Edited and produced by Nasim Hassani For more on our guest: https://www.linkedin.com/in/nasimhassani   SPONSOR:  We are sponsored by IHRC bookshop. Listeners get a 15% discount on all purchases online and in-store.  Visit IHRC bookshop at shop.ihrc.org and use discount code AHP15 at checkout.  Terms and conditions apply. Contact IHRC bookshop for details. IslamicHistory #MedievalHistory #AbbasidHistory #Poetry #ArabicPoetry #Literature #WorldLiterature #Seljuk   https://linktr.ee/abbasidhistorypodcast  

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 22, he goes over the second half of verse twenty-nine: "That is their description, the true followers of Prophet Muḥammad, in the Torah – given to Prophet Mūsā - the previous four traits which were mentioned. And their description in the Injeel also known as the Gospel, which was given to Prophet ʿIsā, is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the Sowers - so that Allah may the cause the unbelievers to boil with rage at the sight of them. Allah has promised those who believe and do righteous deeds among them, forgiveness and a great reward."

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 21, he goes over the first half of verse twenty-nine: "Muḥammad is the Messenger of Allah. And those with him, Prophet Muḥammad, are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating in prayer, seeking bounty from Allah and His pleasure. Their mark is on their faces from the trace of prostration..."

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 20, he goes over verse twenty-eight: "It is He, Allah, who sent His Messenger, Prophet Muḥammad d, with guidance and the religion of truth to manifest it over all other religion. And sufficient is Allah as a Witness."

In this Ramadan series of lectures, Shaykh Saleem reviews Surah al-Fath (48) - The Chapter of the Victory. In part 10, he goes over the thirteenth and fourteenth verses: "Whoever does not believe in Allah and His Messenger, Prophet Muḥammad, then surely We, Allah, have prepared a Blaze for the unbelievers. To Allah belongs the sovereignty of the heavens and the earth: He forgives whom He wills and punishes whom He wills; and Allah is All-Forgiving, All-Compassionate."

On the tenth day of Ramadan 2023/1444, we review the theme of "Women: Right to Choose when it Comes to Marriage." When we look at the private and personal lives of Muslims, we see that there are many issues which come into play. As much as we are individuals, we also seek to lead communal lives – and one of the most interesting relationships which Allah has given is that of marriage. A bond in which two people of perhaps completely opposite backgrounds, from two different parts of the world, two complete strangers, can meet and then live together for the rest of their lives. Marriage, between a man and a woman, and the creation of a family with, if Allah permits, children, is so important that Allah considers it as one of His signs. In this area, history shows us that in pre-Islamic Arabia, to an extent, women did not have freedom of choice of who to marry. In fact, in the minds of some of tribal groups, a woman was ‘inherited' from the time of her death to then be the property/wife of another person – against her will! However, the Quran brought forth revolutionary teachings and ingrained in its verses, and Prophet Muḥammad showed us all practically – through his own personal example and that of his daughter, Fatima az-Zahra that women are free to choose their husband. Today, we review verse 232 of Sūrah al-Baqarah, although there are multiple verses of the Quran in regard to marriage: "When you divorce women and they have reached the end of their waiting term, (then, you judges, and you who are guardians of either party,) do not debar them from marrying their (former) husbands, (and O former husbands of them), from marrying other men, if they have come to an agreement between them on equitable terms. This is an admonition to whoever among you truly believes in Allah and the Last Day; that is a cleaner and purer way for you. And Allah knows, and you do not know."

On the eighth day of Ramadan 2023/1444, we review the theme of "Men and Women: Similar Spiritual Traits and Rewards." One of the beauties of Islam is that it provides answers to lives questions – especially at the time of when the revelation was coming to Prophet Muḥammad. In essence, the Quran is Revelation and the Word of Allah with a timeless appeal, however it was coming to the Muslims when they needed assistance and guidance from the Most High. Consider the verse we are going to review today. When Asmāʾ binte Umays, the wife of Jafar ibn Abi Talib had both returned from Habasha and arrived in Medina, she went to meet some of the wives of Prophet Muḥammad. One of the first questions she asked was in regard to the revelation coming to Prophet Muḥammad and if anything had come down specifically regarding women. Although the Quran is gender-neutral, in some cases, there were verses specially for men or dealt with issues which had a direct implication for men. Up until that point, there were no verses specific to women. Upon hearing this, Asmāʾ went to Prophet Muḥammad and said to him, O Prophet! The women are in loss. The Prophet replied, How so? She replied, There are no virtues for women in Islam or the Quran as there are for men – presumably she was referring to verses about jihad and other such topics which were male-specific. It was at this point that the verse for today was revealed – showing that men and women share in the same rewards as long as they have certain qualities: "Surely all men and women who submit to Allah (whose submission is attested by their words and deeds), and all truly believing men and truly believing women, and all devoutly obedient men and devoutly obedient women, and all men and women honest and truthful in their speech (and true to their words in their actions), and all men and women who persevere (in obedience to Allah through all adversity), and all men and women humble (in mind and heart before Allah), and all men and women who give in alms (and in Allah's cause), and all men and women who fast (as an obligatory or commended act of devotion), and all men and women who guard their chastity (and avoid exposing their private parts), and all men and women who remember and mention Allah much – for them Allah has prepared forgiveness (to bring unforeseen blessings) and a tremendous reward." (33:35)

On the fourth day of Ramadan 2023/1444, we review the theme of "Emergence of Islam and a Revolution in the Status of Women: Creation of Women." From today on-wards, we turn our focus to the dawn of Islam, the revelation of the Quran and the revolution which Prophet Muḥammad brought about to change the understanding of people. Right at the outset, we must look at the creation of the human being – as many people – then and now, seem to think that the women is less a human due to how God created them. Right at the beginning of the 4th chapter, which is ironically entitled An-Nisa – The Women – Allah initiates the discussion by taking us back to the creation of humanity: O humankind! In due reverence for your Lord, keep from disobedience to Him Who created you from a single human self, and from it created its mate, and from the pair of them scattered abroad a multitude of men and women. In due reverence for Allah, keep from disobedience to Him in Whose name you make demands of one another, and (duly observe) the rights of the wombs (i.e. of kinship, thus observing piety in your relations with Allah and with human beings). Allah is ever watchful over you. (4:1) Whereas other religions and societies that were build on a lack of Divine teachings looked at women in a negative light, Islam sought to ensure its followers that a woman was every much a human; she had her own free will and her own freedoms – social, political, economic, etc. – obviously in the framework of the teachings of Allah as laid down in the Quran and the teachings of Prophet Muḥammad and his family.

On the fifth day of Ramadan 2023/1444, we review the theme of "Spiritual Status of Women and Men in Islam." We have seen that Islam regards the woman as being a creation of Allah and every much a human being as the man is. Today we wish to look at a general verse in terms of the spiritual status of both the woman and man. There are many verses of the Quran in this regard, and we will be reviewing other verses which are more specific later on. However for today, we look at a verse from Sūrah 3, Ale Imran, verse 195. Scholars note various reasons for why this verse was revealed, one opinion stating that Umm Salamah, one of the wives of the Prophet came to him and said that there are many verses in the Quran about the acts which men are rewarded for – jihad, migration, self-sacrifice, etc. however we wonder if women also share in these same rewards? In response, the verse which we wish to review today was revealed. In it, Allah says the following: "And thus does their (All-Gracious and Generous) Lord answer them: “I do not leave to waste the work of any of you (engaged in doing good), whether male or female. (As males and females following the same way) you are all one from the other. Hence, those who have emigrated (in My cause) and been expelled from their homelands and suffered hurt in My cause, and have fought and been killed, indeed I will blot out from them their evil deeds and will admit them into Gardens through which rivers flow, as a reward from Allah (with infinite Mercy and Power to fulfill whatever He promises).” With Allah lies the best reward. (3:195) The entire verse speaks to the question of Umm Salama and perhaps other women at the time of Prophet Muḥammad and even today.

On the first day of Ramadan 2023/1444, we introduce the theme of "Not Like the Other: Women in the Quran. In the Quran, when speaking about the lead-up to the birth of Maryam binte Imran we are told that her parents had made an oath to dedicate their child, whom they were expecting would be a boy, to be a servant in the temple. In Sūrah Ale Imran (3), Verse 36, Allah says: "Then when she delivered her [child Maryam (Mary)], she said: 'O my Lord! I have delivered a female child,' - and Allah knew better what she delivered, 'And the male (child she expected) could not be like the female (that Allah blessed her with), and I have named her Maryam (Mary), and I seek refuge with You (Allah) for her and for her offspring from Satan, the outcast.'" However as history would show, Maryam binte Imran would become an unparalleled woman in history, giving birth through a miraculous conception to one of the greatest Prophets, Isa ibn Maryam – a Prophet that will return at the end of time to assist Imam al-Mahdi. Unfortunately in our era, we have seen a radical shift in the roles of men and women in society. Yes at one level, we need to get away from stereotypes and cultural practices IF they are going against religion. However one of the downfalls of the rapid ‘progress' if you want to call it that, is the redefinition of what it means to be a woman. We live in an era in which many women feel that in order to be considered as ‘equal' to men, they should do and want to do everything men do in society. This is not only in the “West” but also the “East”. It is a global phenomenon that we must all be aware of. As an example, some of the topics which we will cover this month include: • Emergence of Islam and a Revolution in the Status of Women: Creation of Women • Spiritual Status of Women and Men in Islam • Men and Women: Similar Spiritual Traits and Rewards • Men and Women: Similar Punishments in the World to Come • Women: Right to Choose when it Comes to Marriage • Women: Right to Encourage Good and Forbid Evil • Women: Right to be Defended against False Accusations • Women: Differences with Men in SOME Areas (Blood Money, Testimony, and Inheritance) • Women: The Hijab: Quranic Perspectives From the second half of the month, we will look at examples of women in the Quran that Allah speaks about and that we can learn from. The Quran is replete with stories of righteous women like wives of Prophet Ibrahim, the mother and sister of Prophet Musa, the wife of the Pharaoh, Umm al-Momimeen Khadijah, Fatima az-Zahra and others – and we will be spending a day or two on each of these and other noble, respectable women. There are also women that led less than a respectable, righteous life and were reprimanded by Allah in the Quran – women like the wife of Prophet Lut and also the wife of Prophet Nuh and of course, two of the wives of Prophet Muḥammad – Ayesha the daughter of Abu Bakr and Hafsa the daughter of Umar and how Allah speaks about them in Sūrah al-Tahreem. Join us every day in Ramadan 2023/1444 as we review a new and interesting topic from the Quran under the theme of: NOT LIKE THE OTHER: WOMEN IN THE QURAN.

Ibrahim Zein and Ahmed El-Wakil:*THE COVENANTS OF THE PROPHET MUḤAMMAD: From Shared Historical Memory to Peaceful Co-existence by Ibrahim Mohamed Zein and Ahmed El-Wakil https://www.routledge.com/The-Covenants-of-the-Prophet-Muammad-From-Shared-Historical-Memory-to/Zein-El-Wakil/p/book/9781032412344#*The Ṣiffīn Arbitration Agreement and statecraft in early Islamic political documents, Oxford Journal of Islamic Studies (2022): https://academic.oup.com/jis/article/33/2/153/6522821*On the Origins of the Hijrī Calendar: A Multi-Faceted Perspective Based on the Covenants of the Prophet and Specific Date Verification, Religions (2021): https://www.mdpi.com/2077-1444/12/1/42 *Remembering the Covenants of the Prophet Muḥammad: Shared Historical Memory of Good Governance and Peaceful Co-existence, Al-Shajarah (2020): https://journals.iium.edu.my/shajarah/index.php/shaj/article/view/1140Ahmed El-Wakil:*"Whoever Harms a Dhimmī I Shall Be His Foe on the Day of Judgment”: An Investigation into an Authentic Prophetic Tradition and Its Origins from the Covenants, Religions: https://www.mdpi.com/2077-1444/10/9/516 *Searching for the Covenants: Identifying Authentic Documents of the Prophet Based on Scribal Conventions and Textual Analysis, MA Diss. (2017). Supervisor: Dr. Louay Fatoohi; Internal Examiner: Prof. Ibrahim Zein: https://hbku.academia.edu/AhmedElWakil Other scholars:Interfaith Actor Reception of Islamic Covenants: How ‘New' Religious Knowledge Influences Views on Interreligious Relations in Islam, by Halim Rane, Religions. (2022): https://www.mdpi.com/2077-1444/13/9/873Covenants of the Prophet and the Problems of Transmission: An Analysis of a Manuscript Copied by Fāris al-Shidyāq, by John Andrew Morrow, Religions (2021): https://www.mdpi.com/2077-1444/12/9/751 An Historical Evaluation of the Covenants of the Prophet Muḥammad and ‘Alī ibn Abī Ṭālib in the Matenadaran, by Gayane Mkrtumyan, Religions (2021): https://www.mdpi.com/2077-1444/12/2/138 Websites:Dr. John Andrew Morrow's official website: https://johnandrewmorrow.com/‘Umar's Covenant with the Christians of Jerusalem: https://lastprophet.info/treaty-for-qudsSupport this podcast at — https://redcircle.com/blogging-theology/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The Prophet worked hard for 23-years – in Mecca and Medina – and brought a faith to the Quraysh and the world a ‘new religion' which would feature teachings such as: Monotheism, Prophethood, and the Day of Resurrection. In addition, he brought the practical rulings of praying, fasting, pilgrimage, charity and many more. Was Islam “complete” and “perfect” with these teachings or was there something else “missing” that had to be declared AGAIN on a MASSIVE SCALE? What happened before the death of Prophet Muḥammad after his farewell hajj in the event known as Ghadeer Khumm?

Allāh does not do “acts of worship”, however there is an instance in the Quran in which it seems that Allāh engages in an act which He orders His Angels to perform as well as those who believe – and that is evoking prayers of peace upon Prophet Muḥammad. In reality, when Allāh engages in this act, He is sending down mercy and peace; when He orders the Angels as well as the believers to do this act, He is telling them to make prayers for peace and mercy to be showered upon the Prophet – AND to submit to him unconditionally.

Prophets of Allāh play multiple roles in society – they are not just messengers. Given that the Muslims had left Ethiopia and arrived in Medina, they needed to further develop their theology and one part of that is to know what role Prophet Muḥammad was playing in the religion. For this reason, Allāh gave the Muslims clear guidance as to what Prophets do – and he stated their difficult responsibility in multiple places within the Quran.

Islam looks at the previous Prophets and their messages as being ONE message from the ONE God. Thus, groups such as the Jewish community, Christian community and to an extent others like the Sabians and Zoroastrians were considered as “People of the Book” – having been given messages from Allāh. Whereas they were original messages from Allāh, however, with the coming of the Quran and Prophet Muḥammad, their teachings ceased to be relevant and they were expected to “convert” to the new faith.

As Imam ʿAlī continued to grow and mature, his dedication to Islam and to his spiritual brother, Prophet Muḥammad also grew. The Prophet relied upon Imam ʿAlī in critical junctures of the growth of Islam in Mecca, such as inviting and cooking food for the invitation to the Quraysh to Islam in the event known as Da'wat Dhu'l Asheerah. He also showed his love for Islam and his dedication by sacrificing his life on the bed of Prophet Muḥammad as he left on the migration towards Medina.

The Muslim life in Medina would see many changes in the relationship of Prophet Muḥammad and Imam ʿAlī. The Commander of the Faithful would propose to and eventually marry Fatima al-Zahra, the only daughter of Prophet Muḥammad and would continue to shine by displaying his bravery, courage, skills and many other traits. His status would also be added to by Allāh when he was made the spiritual brother of Prophet Muḥammad – in this world and in the world to come.

There is a relationship which exists between Prophet Muḥammad and Imam ʿAlī which no other companion or family member of the Prophet has. Not only is Imam ʿAlī the cousin and son-in-law of the Prophet, but more importantly, he is his spiritual brother in this world and in the next. He was blessed to marry the only daughter of Prophet Muḥammad and his two sons, Imams Hasan and Husayn would actually be referred to by Allāh in the Quran as the SONS of Prophet Muḥammad. How was their relationship in the early days pre-Prophethood in Mecca?

Although a human being, however Prophet Muḥammad has been given certain abilities by Allāh which he is entitled to use IF and WHEN Allāh permits him – one of them is his ability to tap into Knowledge of the Unseen – again IF and WHEN Allāh allows him. He has also been given the ability to be a witness over the actions of his community – showing that he has the power to know what all of the believers do – a power normally reserved for Allāh but one which He has granted to His Prophet for unique reasons.

With the move to Medina, the Prophet encountered a challenge – how to bring about harmony and introduce two distinct groups to one another – the Muhajiroon, those who had converted in Mecca and had to leave their home to move to Yathrib and the Ansar, those who had converted in the city of Yathrib and were now in a position to have to welcome in hundreds of people into their city. What would Prophet Muḥammad do to bring these people together and WHO did he choose as his brother?

Of the characteristics of the believer is wisdom (ḥikmah). The believer acts with wisdom, and is eager to gain more of it. The Prophet Ibrahīm prays to be blessed with more wisdom; our Prophet Muḥammad (SAW) asked Allah to grant wisdom to Ibn `Abbas (r), and he told us that wisdom is the lost-item of ... Read more

In this podcast we explore the sacred worldview of walking into life as a prayer with author and amazon best seller of The Secrets of Divine Love, A. Helwa.  A. Helwa reminisces about details shaping her own journey interwoven with a common thread: the heart of engagement both with the Creator and with creation, His creation. We are invited to explore: revelation as a revealed truth, a living Book, and the light of Prophet Muḥammad ﷺ; the balancing act of two realities, vicegerency and servanthood; and, our role in awakening to remember, to answer to life with our highest integrity and become instruments of love.  She reminds us that what may appear as seemingly insignificant moments passing us by, fleetingly, often gone by unnoticed, are truly infused with the Mysterious. If only we stopped to see, to witness, and to listen; to listen deeply. Sometimes, life's greatest teachers are unnamed. The limitation is in our awareness to the miracle that is. Here, in our discussion, we examine the non dualistic unity, reality, that's expressed in dualistic language. The message of the prophets and saints, and the essence of surrender and the Islamic tradition. Veiling; intention; silence; and self-confrontation.  We tap deeper into the Qur'an being veiled, but also it's unveiling through symbolism; a Book that allows each person to meet it where they're at; a Book that the great mystics Rumi and Ibn al-ʿArabī based their ideas and works on.  Here, in our discussion, we step into spaciousness. Language, as an axis, a tipping point, to openings, guidance, receptivity and inner transformation. Our relationship to God. Prayer, as an offering, carried with the word Be, and so it is. Walking in the way of the prophets as an answer to the needs of creation. Fasting, within holy reflection, as an anchor for inner beautification—a sharp contrast to the shadow forces shaping human behavior today (driven by self-consciousness). In closing full-circle, A. Helwa summons grace: pause between words and recognize that the very spaces are an intimate part of revelation that give language its meaning; live a life being a prayer, be an answer to prayer. A. Helwa believes that every single person on Earth is deeply loved by the Divine. She is a writer who has inspired hundreds of thousands of readers through her passionate, poetic, and love-based approach to spirituality. Her popular blog @quranquotesdaily, was established while obtaining her Masters in Divinity, as a means of helping others overcome personal and spiritual struggles on their journey of experiencing divine love. With over 15 years of experience writing and speaking on Islam and spiritual development, A. Helwa draws from her personal experiences and traditional sources to help her readers access 'Divine love in everyday life.' When Helwa is not reading at coffee shops, she can be found climbing mountains, camping in deserts, hiking jungles, or reading about black holes

Summary: Leader in the field of Islamic psychology, Dr Abdallah Rothman shares his journey into Islam and what it means to heal the heart and psyche from an Islamic perspective; the way to relieve the suffering that is a part of the human condition, as taught by two prominent and influential Sufi figures in the Shādhulli ṭarīqa, and experientially understood. Despite world travel to explore spiritual communities in search for truth; it wasn't until his encounter with saintly Sufi teacher Sidi Shaykh Muḥammad Saʿīd al-Jamāl ar-Rifaʿi that his life's trajectory changed. Captivated by the science of the soul from the Islamic tradition and drawn to this notion of healing and spiritual development, Dr Rothman experienced first-hand the incomparable healing power of love. He later studied with Shaykh Nooruddeen Durkee in effort to quench his thirst for knowledge. Virtues of wisdom, humility, patience, and diligence were given space to grow under Shaykh Nooruddeen's care, guidance and ‘tarbiya'. A disciple-teacher relationship integral to the heart and soul's processing, purification and healing. Dr Rothman further explains that both secular mindfulness and non-secular spiritual modalities appear, at surface level, similar in reward and benefits to the Islamic approach of going inward and cultivating presence. Consistent, diligent inner-work and practice will improve emotional well-being, energy, and tranquility. And yet, intention makes all the difference—seeking the annihilation of the self to then be unified with the One, with Allāh; to realize, actualize, and embody being. The Islamic tradition honours Prophet Muḥammad ﷺ as an exemplar: the epitome of high moral standing, good character and being. To emulate and take on the Prophet's traits and conduct as one's own is to strive and draw closer to Allāh; the heart of spiritual training, tarbiya, in one sense; and, the connection of a purified heart to wisdom and witnessing Truth. To bring home the message of Islamic spirituality, Dr Abdallah Rothman draws upon key aspects in the Prophet's life, ʿalayhī as-ṣallātu wa-salām, highlighting the significance in certain acts of worship, linked to the objective and actualization of Oneness, tawhīd. Distinctly, the retreats to Cave of Ḥira and the daily practices of night vigil, qiyām al-layl.  Relatable to every wayfarer, this podcast connects spiritual training ethos, the role of the heart in personal and emotional well-being, and purification to honing presence and witnessing the One. Concepts of islām (surrender), amāna (trust), tawakkul (reliance), and baraka (blessing) remind us that we are not responsible for the outcome of events, but rather, our responsibility lies in intent and action and ultimately, our alignment and submission to serving the Divine Will. Speaker: Dr. Abdallah Rothman is the Principal of Cambridge Muslim College, founder of Shifaa Integrative Counseling, co-founder and Executive Director of the International Association of Islamic Psychology, and visiting professor of psychology at Zaim University Istanbul, International Islamic University Islamabad, and Al-Neelain University Khartoum. He holds an MA and a PhD in psychology and is a Licensed Professional Counselor (LPC) and a Board Certified Registered Art Therapist (ATR-BC), licensed in the United States and currently living in the UK.

What Is Religious Authority?: Cultivating Islamic Communities in Indonesia (Princeton UP, 2021) by Ismail Fajrie Alatas draws on groundbreaking anthropological insights to provide a new understanding of Islamic religious authority, showing how religious leaders unite diverse aspects of life and contest differing Muslim perspectives to create distinctly Muslim communities. Taking readers from the eighteenth century to today, Alatas traces the movements of Muslim saints and scholars from Yemen to Indonesia and looks at how they traversed complex cultural settings while opening new channels for the transmission of Islamic teachings. He describes the rise to prominence of Indonesia's leading Sufi master, Habib Luthfi, and his rivalries with competing religious leaders, revealing why some Muslim voices become authoritative while others don't. Alatas examines how Habib Luthfi has used the infrastructures of the Sufi order and the Indonesian state to build a durable religious community, while deploying genealogy and hagiography to present himself as a successor of the Prophet Muḥammad. Challenging prevailing conceptions of what it means to be Muslim, What Is Religious Authority? demonstrates how the concrete and sustained labors of translation, mobilization, collaboration, and competition are the very dynamics that give Islam its power and diversity. Ismail Fajrie Alatas is an assistant professor of Middle Eastern and Islamic Studies, and History at New York University.  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

What Is Religious Authority?: Cultivating Islamic Communities in Indonesia (Princeton UP, 2021) by Ismail Fajrie Alatas draws on groundbreaking anthropological insights to provide a new understanding of Islamic religious authority, showing how religious leaders unite diverse aspects of life and contest differing Muslim perspectives to create distinctly Muslim communities. Taking readers from the eighteenth century to today, Alatas traces the movements of Muslim saints and scholars from Yemen to Indonesia and looks at how they traversed complex cultural settings while opening new channels for the transmission of Islamic teachings. He describes the rise to prominence of Indonesia's leading Sufi master, Habib Luthfi, and his rivalries with competing religious leaders, revealing why some Muslim voices become authoritative while others don't. Alatas examines how Habib Luthfi has used the infrastructures of the Sufi order and the Indonesian state to build a durable religious community, while deploying genealogy and hagiography to present himself as a successor of the Prophet Muḥammad. Challenging prevailing conceptions of what it means to be Muslim, What Is Religious Authority? demonstrates how the concrete and sustained labors of translation, mobilization, collaboration, and competition are the very dynamics that give Islam its power and diversity. Ismail Fajrie Alatas is an assistant professor of Middle Eastern and Islamic Studies, and History at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

What Is Religious Authority?: Cultivating Islamic Communities in Indonesia (Princeton UP, 2021) by Ismail Fajrie Alatas draws on groundbreaking anthropological insights to provide a new understanding of Islamic religious authority, showing how religious leaders unite diverse aspects of life and contest differing Muslim perspectives to create distinctly Muslim communities. Taking readers from the eighteenth century to today, Alatas traces the movements of Muslim saints and scholars from Yemen to Indonesia and looks at how they traversed complex cultural settings while opening new channels for the transmission of Islamic teachings. He describes the rise to prominence of Indonesia's leading Sufi master, Habib Luthfi, and his rivalries with competing religious leaders, revealing why some Muslim voices become authoritative while others don't. Alatas examines how Habib Luthfi has used the infrastructures of the Sufi order and the Indonesian state to build a durable religious community, while deploying genealogy and hagiography to present himself as a successor of the Prophet Muḥammad. Challenging prevailing conceptions of what it means to be Muslim, What Is Religious Authority? demonstrates how the concrete and sustained labors of translation, mobilization, collaboration, and competition are the very dynamics that give Islam its power and diversity. Ismail Fajrie Alatas is an assistant professor of Middle Eastern and Islamic Studies, and History at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

What Is Religious Authority?: Cultivating Islamic Communities in Indonesia (Princeton UP, 2021) by Ismail Fajrie Alatas draws on groundbreaking anthropological insights to provide a new understanding of Islamic religious authority, showing how religious leaders unite diverse aspects of life and contest differing Muslim perspectives to create distinctly Muslim communities. Taking readers from the eighteenth century to today, Alatas traces the movements of Muslim saints and scholars from Yemen to Indonesia and looks at how they traversed complex cultural settings while opening new channels for the transmission of Islamic teachings. He describes the rise to prominence of Indonesia's leading Sufi master, Habib Luthfi, and his rivalries with competing religious leaders, revealing why some Muslim voices become authoritative while others don't. Alatas examines how Habib Luthfi has used the infrastructures of the Sufi order and the Indonesian state to build a durable religious community, while deploying genealogy and hagiography to present himself as a successor of the Prophet Muḥammad. Challenging prevailing conceptions of what it means to be Muslim, What Is Religious Authority? demonstrates how the concrete and sustained labors of translation, mobilization, collaboration, and competition are the very dynamics that give Islam its power and diversity. Ismail Fajrie Alatas is an assistant professor of Middle Eastern and Islamic Studies, and History at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-ocean-world

What Is Religious Authority?: Cultivating Islamic Communities in Indonesia (Princeton UP, 2021) by Ismail Fajrie Alatas draws on groundbreaking anthropological insights to provide a new understanding of Islamic religious authority, showing how religious leaders unite diverse aspects of life and contest differing Muslim perspectives to create distinctly Muslim communities. Taking readers from the eighteenth century to today, Alatas traces the movements of Muslim saints and scholars from Yemen to Indonesia and looks at how they traversed complex cultural settings while opening new channels for the transmission of Islamic teachings. He describes the rise to prominence of Indonesia's leading Sufi master, Habib Luthfi, and his rivalries with competing religious leaders, revealing why some Muslim voices become authoritative while others don't. Alatas examines how Habib Luthfi has used the infrastructures of the Sufi order and the Indonesian state to build a durable religious community, while deploying genealogy and hagiography to present himself as a successor of the Prophet Muḥammad. Challenging prevailing conceptions of what it means to be Muslim, What Is Religious Authority? demonstrates how the concrete and sustained labors of translation, mobilization, collaboration, and competition are the very dynamics that give Islam its power and diversity. Ismail Fajrie Alatas is an assistant professor of Middle Eastern and Islamic Studies, and History at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

What Is Religious Authority?: Cultivating Islamic Communities in Indonesia (Princeton UP, 2021) by Ismail Fajrie Alatas draws on groundbreaking anthropological insights to provide a new understanding of Islamic religious authority, showing how religious leaders unite diverse aspects of life and contest differing Muslim perspectives to create distinctly Muslim communities. Taking readers from the eighteenth century to today, Alatas traces the movements of Muslim saints and scholars from Yemen to Indonesia and looks at how they traversed complex cultural settings while opening new channels for the transmission of Islamic teachings. He describes the rise to prominence of Indonesia's leading Sufi master, Habib Luthfi, and his rivalries with competing religious leaders, revealing why some Muslim voices become authoritative while others don't. Alatas examines how Habib Luthfi has used the infrastructures of the Sufi order and the Indonesian state to build a durable religious community, while deploying genealogy and hagiography to present himself as a successor of the Prophet Muḥammad. Challenging prevailing conceptions of what it means to be Muslim, What Is Religious Authority? demonstrates how the concrete and sustained labors of translation, mobilization, collaboration, and competition are the very dynamics that give Islam its power and diversity. Ismail Fajrie Alatas is an assistant professor of Middle Eastern and Islamic Studies, and History at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

What Is Religious Authority?: Cultivating Islamic Communities in Indonesia (Princeton UP, 2021) by Ismail Fajrie Alatas draws on groundbreaking anthropological insights to provide a new understanding of Islamic religious authority, showing how religious leaders unite diverse aspects of life and contest differing Muslim perspectives to create distinctly Muslim communities. Taking readers from the eighteenth century to today, Alatas traces the movements of Muslim saints and scholars from Yemen to Indonesia and looks at how they traversed complex cultural settings while opening new channels for the transmission of Islamic teachings. He describes the rise to prominence of Indonesia's leading Sufi master, Habib Luthfi, and his rivalries with competing religious leaders, revealing why some Muslim voices become authoritative while others don't. Alatas examines how Habib Luthfi has used the infrastructures of the Sufi order and the Indonesian state to build a durable religious community, while deploying genealogy and hagiography to present himself as a successor of the Prophet Muḥammad. Challenging prevailing conceptions of what it means to be Muslim, What Is Religious Authority? demonstrates how the concrete and sustained labors of translation, mobilization, collaboration, and competition are the very dynamics that give Islam its power and diversity. Ismail Fajrie Alatas is an assistant professor of Middle Eastern and Islamic Studies, and History at New York University.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

In this episode, I had the pleasure of talking to Sh. Mustapha Khattab. We talked about his life story as well as what inspired him to write the new English translation of the Quran: Clear Quran. Dr. Mustafa Khattab is a Canadian-Egyptian authority on interpreting the Quran. He was a member of the first ‎team that translated the Ramadan night prayers (Tarawîḥ) live from the Sacred Mosque in Mecca and the ‎Prophet’s Mosque in Medina (2002-2005). Dr. Khattab memorized the entire Quran at a young age and later ‎obtained a professional ijâzah in the Ḥafṣ style of recitation with a chain of narrators going all the way to Prophet ‎Muḥammad ‎ﷺ‎. He received his Ph.D., M.A., and B.A. in Islamic Studies in English with Honors from Al-Azhar ‎University’s Faculty of Languages & Translation. He lectured on Islam at Clemson University (OLLI Program, 2009-‎‎2010), held the position of Lecturer at Al-Azhar University for over a decade starting in 2003, and served as the ‎Muslim Chaplain at Brock University (2014-2016). He is a member of the Canadian Council ‎of Imams, a Fulbright ‎Interfaith Scholar, and an iERA-Canada Outreach Specialist. He has served as an Imam in the U.S.A. and Canada ‎since 2007 and is the translator of The Clear Quran (2015), the author of The Nation of Islam (2011) and Outfoxing ‎Fox News (2017), and contributor to the Encyclopedia of Muslim American History (2010). His forthcoming works ‎include Qamus-ul-Quran (The Clear Quran Dictionary), The Clear Quran for Kids, and Shukran (children’s ‎story). He's currently the senior Imam of the Anatolia Islamic Centre, Mississauga, Canada.‎ --- Send in a voice message: https://anchor.fm/muslimsonfire/message

In this, part 14, we cover verse 13: Is it that you are afraid of offering something in alms before your consultation (with Prophet Muḥammad)? (If so) and you have not done it, and Allāh has turned to you in forgiveness, then establish the prayer (in conformity with its conditions), and pay the prescribed purifying alms, (the zakāt), and obey Allāh and His Messenger; and Allāh is fully aware of all that you do.

In this part, we review the verse which reads: Allah has indeed heard and accepted the words of the woman who pleads with you, Muḥammad, concerning her husband and refers her complaint to Allah. Allah hears the dialogue between you, Khawlah and Prophet Muḥammad. Surely Allah is All-Hearing, All-Seeing.

In the Name of Allah; the Merciful, the Mercy-Giving:In this episode, we read a translation of a recorded speech of Shaykh Ibrāhīm Niasse (d. 1975) which was delivered in 1966 on the occasion of the ʿĪd celebration, coinciding with the commemoration of the birth of the Prophet Muḥammad (peace and blessings be upon him). In this seminal speech, he details the necessity of gaining an understanding of who Allah is and using that knowledge to inform our individual and collective identities as Muslims and to qualify the relationships we have with one another.Many thanks to Ustadh Muḥammad Abdullahi for furnishing this translation.To request a copy of translated letter, send an email to ryan(at)floodplains(dot)co.

(Recall the time) when you said to the believers, ‘Does it not suffice you that your Lord should reinforce you with three thousand angels sent down (by Him)? (3:124) Commentary NUMBER 3,000: Although as humans, we have been given the freedom to act as we please, however Allah has not created us and simply “left us alone” – there is still the ‘hidden hand’ of Allah which plays a role in the workings of this world. More often than not, Allah does not interfere with the mechanics of our lives, although He has put various rules in place – such as the fact that when we break His laws, there is an outcome which we may see in this world; and as well, when we do good and follow His ordinances, there is a benefit which we will receive in this current life. The laws of cause and effect govern this world – both at the physical and at the meta-physical level. At the same time, as we see in the Quran and the lives of the previous prophets and also directly in the life of Prophet Muḥammad, that there are times when Allah directly intervenes and through the assistance of the angels, they have turned the tides on the belligerent opponents of this faith. We see this in the migration (hijrah) of the Prophet from Mecca to Medina and also in some of the battles which the Muslims were involved in – and none is more clear than the first battle of Badr which the Muslims fought which took place around the 17th of the Month of Ramaḍān in the second year after the migration. This was a fierce battle in the history of the Muslims, because up until this point, Allah had prohibited the Muslims from engaging in warfare and so for the Muslims to be victorious and deal a severe blow to the psyche of the polytheists of Mecca and damage their prestige, this was a major turning point in Islam. Although Allah confirms in another verse that He brought down Angels to aide the Muslims, however we must also realize that as much as this was a physical support for the early Muslim community, we should also look at it as being an emotional backing for the believers and a form of psychological warfare against the enemies. The fact that the Prophet confirmed to the believers through the verses of the Quran that Allah will come to the aide of the Muslims with unseen Angels was a huge boost in the morale of the believers, and without a doubt, it made them even more enthusiastic to press forth in their mission. Point of Reflection The Quran constantly tells the Muslims that we must always prepare ourselves and ensure that we have adequate resources – whether this be human resources, wealth, or anything else so as to protect ourselves and our faith, however, Allah has also promised us that we should do all that we can, and then He will help and support us.

And we indeed sent Noah to his people and he stayed among them for (as long as) a thousand years short of fifty years (nine hundred and fifty years). While his people were steeped in wrongdoings they were caught in the Deluge. (29:14) Commentary NUMBER 50: The chapter of the Spider (al-Ankabūt) starts off by Allah reminding all of humanity that they will NOT be left alone merely saying that, “we believe”, without being tested in our conviction and dedication to the faith. In fact, to further drive this point home, this relatively short chapter of the Quran speaks about Prophets: Nūḥ, Ibrāhīm, Lūṭ, Shuʿayb, Hūd, Ṣāliḥ, and Mūsā! We delve into some of the tests that their nations went through so that we can be better acquainted with the Quranic reality of examinations while on the path of the truth. Out of the 25 prophets mentioned by name in the Quran, and knowing that based on the Prophetic ḥadīth, there were 124,000 Prophets sent to humanity - the first being Ādam and the last being Muḥammad - only the length of time of messengership of Prophet Nūḥ is spoken about in an actual number. Scholars of the Quran tell us that the period of the carrying of the message of this prophet, known as Shaykh al-Anbiyāʾ, from the time of the beginning of his prophetic mission until the major flood was 950 years – however we are not exactly sure of his life span, but it was longer than this. It should also be pointed out that from the five ūlū al-ʿazm – meaning those prophets of firm resolve, Nūḥ is the first of them – the other four being, Ibrāhīm @, Mūsā, ʿIsā, and Prophet Muḥammad. When reading this verse, many have questioned as to “why” Allah X worded it as he did? If Prophet Nūḥ lived 950 years, rather than saying this, why did Allah X say, ‘One thousand years minus fifty’. One response is that this was done to get us to contemplate on the sheer length of time that this prophet spent trying to deliver his message and the amount of patience he must have had to go on propagating for such a long time. Another reason why this may be worded in this form is that by Allah X saying 1,000 years, less 50, this ‘exception’ actually denotes an absolute realization. By this, the scholars mean to say that if one were to say, ‘A person lived for 100 years’, it may mean that he lived “around” or “approximately” 100 years – not actually 100 years as they may have lived 95, 96, 97, 98, or 99 years – however if a person were to say that the person lived for 2 years short of 100, then an exact amount of 98 years would be conveyed. Point of Reflection When it comes to training and teaching other people, we must always have patience and fortitude. Everyone learns and is guided at different levels – some may accept the message quicker while others may have various obstacles which prevent them from changing – but we must never give up.

And We made an appointment with Moses for thirty nights (and days to pray in solitude) which We supplemented with another ten (to receive the Law) so that the period appointed by his Lord came to be full forty nights (and days). (When leaving) Moses said to his brother Aaron, ‘Act for me (taking my place) in my absence among my people and reform and manage (them) well and do not follow the way of those who create disorder.’ (7:142) Commentary NUMBER 40: Prophet Moses is one of the most talked about prophets in the Quran with his name coming up a total of 136 times – from Surah al-Baqarah (2) all the way to Surah al-Aʿlā (87). His name is mentioned alongside other Prophets, such as Ibrāhīm, ʿIsā, Hārūn and also alongside his arch nemesis, the Pharaoh (Firʿawn). In this particular verse, a “unique” thing is seen in which Allah first had an “appointment” with Mūsā for 30 nights had and then all of a sudden , He added 10 more nights to the event – making it 40 nights in total. In other verses, Allah mentions the 40 nights straight up, but here he makes us do some math – but WHY? The opinion which our scholars mention and is found in the aḥādīth from the Ahlulbayt points to the fact that Allah had always decreed this sojourn of Mūsā to be for 40 days and nights however in order to test his community, the Children of Israʾīl, he was first invited for 30 days and then the stay period was prolonged by another 10 days being added to it – this was one way for the imposters and hypocrites among the tribes of Isrāʾīl to be differentiated from the true believers. Ultimately, faith does not come easy and it is by testing – whether it be Prophet Mūsā and his 40 days in the spiritual retreat in communion with Allah, Prophet Muḥammad ] and his proclamation on the 18th of Dhū al-Ḥijjah at the event of Ghadir al-Khumm, or the major occultation (ghaybah) of Imam al-Mahdi Q for the past 1,200 years. These are all ways that Allah tests the believers in their faith – and as we see in all accounts, there are winners and losers. The number “40” is unique in Islamic teachings and we see its repetition quite often in the Quran, aḥādīth and the supplications: 1. Prophet Nūḥ faced 40 days of rain as a test for the disbelievers; 2. Prophet Muḥammad announced his Prophethood at the age of 40; 3. Once a person reaches 40, they are at their ‘peak’ according to the Quran; …and the list goes on and on. In summary, this verse gives us many life lessons which if we study the time of Mūsā and what he went through, we will be able to find some parallels in our lives – albeit at a much smaller scale. Point of Reflection In order for us to be successful in our lives, in whatever we want to do, we must ensure that we have the prerequisites and that we are constantly working on spiritual self-building to prove to those around us and to Allah that we are ready to tackle the greatest of challenges – and whatever life may put in our paths.

Verily, the number of months with Allah is twelve months (in a year) according to the law of Allah since the day He created the heavens and the earth. Among these, four (months) are sacred (Muharram, Rajab, Dhul-Qa’dah and Dhul-Hijjah). That is the established law. Do not do injustice to yourselves (by waging wars) during these (sacred months). And fight the polytheists all together (in your defence) just as they fight you all together. And know that Allah is indeed with those who are God conscious. (9:36) Commentary NUMBER 12: At first glance, it may seem strange that Allah is just telling people that there are twelve months in the calendar year, however without a doubt, there is wisdom and a deeper meaning to this verse. Although Muslims tend to use numbers, perhaps hoping to attract benefit, such as having a phone number or a license plate with the number 786 in it, we do not believe in numerology and we do not attribute special powers to numbers. However, some numbers do occur more frequently in the Islamic teachings than others – such as 40 and 12. In fact, the Quran shows us that there are: 12 months in the year, the Tribes of Israel (Banī Isrāʾīl) were 12 in number; the number of springs which gushed out for them as mentioned in Sūrah al-Baqarah was 12; and the number of Imāms after Prophet Muḥammad are also 12. In any case, this verse shows us that the order of the world is such that 12 months exist, and for the Muslims, Allah has ordained that four of these are ‘sacred’ – ,– and initiating a war or fighting during these months is not permissible – except in matters of self-defence. At one level, this shows us that Islam is not a religion of war, and in actually it puts in place OFFICIAL guidelines and times of a cease-fire which are religiously mandated, and must be upheld with the goal that in that off-time, negotiations and peace treaties can be enacted. A glance at the wars which have plagued history show us that in the 20th century alone, over 108 million people have been killed – and it continues today in countries like Central and South America, Yemen, Afghanistan, Iraq, Syria and many other places. May Allah give us all the wisdom to realize and amend our foolish ways, and may He give the oppressors the will to cease and desist their aggressive nature, and if they cannot be persuaded to give up their evil ways, then may they be brought to justice in this world and in the world to come. Point of Reflection In Islam there are many ‘sacred’ signs. In this faith, there is a place of safety which is the city of Mecca; there is the inviolable house of Allah in Masjid al-Ḥarām; there are four sacred months; and even a sacred day – Friday – all of which and more must be respected. ----- Quran audio files courtesy of: http://everyayah.com ----- SUPPORT out videos by pledging a monthly amount at https://www.patreon.com/TheIPH FACEBOOK: TheIPH TWITTER: The_IPH SHIATV: Islamic_Publishing_House WEB: www.iph.ca & www.al-mubin.org

In the summer of 2015, an obscure Qur'ān manuscript hidden in the far reaches of the Cadbury Research Library at the University of Birmingham grabbed attention worldwide when carbon dating revealed that the book was one of the oldest Qur'āns known to exist. In fact, it might have been written during the lifetime of the Prophet Muḥammad ... or might it even have been written before Muḥammad's lifetime? Guest Christopher Rose (yes, our regular co-host) has been following the headlines and puts the discovery of the Birmingham Qur'ān within the larger field of Islamic and Qur'ānic Studies, and explains how the text might raise as many questions as it answers.