Podcasts about quranic

Quran Commentary and the Biblical Turn (de Gruyter, 2024) examines the exegetical relationship between the Quran and the Bible in Islamic intellectual history. As the two have been called "intertwined scriptures" due to the Quran's frequent invocation of biblical narratives and figures, a question is raised: what is the history of Muslims' exegetical engagement with the biblical text? Through a survey of 179 Quran commentaries, the book establishes itself with foundations in the longitudinal history of the Bible in Quranic exegesis. From that point, the book offers detailed case studies and historical contextualisation of the history of the use of the Biblical text in Quranic commentaries, which culminated in a “Biblical turn” in the late-nineteenth and early-twentieth centuries. This Biblical Turn, which had global influences and impacts, did not only generate new Muslim views of the Bible but even new interpretations of the Quran itself. Quran Commentary and the Biblical Turn makes interventions in several fields, including Quranic Studies and Biblical reception studies, as well as sub-fields of Islamic Studies focusing on tafsir and Islam in modernity. The book was awarded the BRAIS–De Gruyter Prize in the Study of Islam and the Muslim World. Samuel Ross is an Associate Professor at Texas Christian University in Dallas, Texas, USA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Quran Commentary and the Biblical Turn (de Gruyter, 2024) examines the exegetical relationship between the Quran and the Bible in Islamic intellectual history. As the two have been called "intertwined scriptures" due to the Quran's frequent invocation of biblical narratives and figures, a question is raised: what is the history of Muslims' exegetical engagement with the biblical text? Through a survey of 179 Quran commentaries, the book establishes itself with foundations in the longitudinal history of the Bible in Quranic exegesis. From that point, the book offers detailed case studies and historical contextualisation of the history of the use of the Biblical text in Quranic commentaries, which culminated in a “Biblical turn” in the late-nineteenth and early-twentieth centuries. This Biblical Turn, which had global influences and impacts, did not only generate new Muslim views of the Bible but even new interpretations of the Quran itself. Quran Commentary and the Biblical Turn makes interventions in several fields, including Quranic Studies and Biblical reception studies, as well as sub-fields of Islamic Studies focusing on tafsir and Islam in modernity. The book was awarded the BRAIS–De Gruyter Prize in the Study of Islam and the Muslim World. Samuel Ross is an Associate Professor at Texas Christian University in Dallas, Texas, USA. 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

Quran Commentary and the Biblical Turn (de Gruyter, 2024) examines the exegetical relationship between the Quran and the Bible in Islamic intellectual history. As the two have been called "intertwined scriptures" due to the Quran's frequent invocation of biblical narratives and figures, a question is raised: what is the history of Muslims' exegetical engagement with the biblical text? Through a survey of 179 Quran commentaries, the book establishes itself with foundations in the longitudinal history of the Bible in Quranic exegesis. From that point, the book offers detailed case studies and historical contextualisation of the history of the use of the Biblical text in Quranic commentaries, which culminated in a “Biblical turn” in the late-nineteenth and early-twentieth centuries. This Biblical Turn, which had global influences and impacts, did not only generate new Muslim views of the Bible but even new interpretations of the Quran itself. Quran Commentary and the Biblical Turn makes interventions in several fields, including Quranic Studies and Biblical reception studies, as well as sub-fields of Islamic Studies focusing on tafsir and Islam in modernity. The book was awarded the BRAIS–De Gruyter Prize in the Study of Islam and the Muslim World. Samuel Ross is an Associate Professor at Texas Christian University in Dallas, Texas, USA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Quran Commentary and the Biblical Turn (de Gruyter, 2024) examines the exegetical relationship between the Quran and the Bible in Islamic intellectual history. As the two have been called "intertwined scriptures" due to the Quran's frequent invocation of biblical narratives and figures, a question is raised: what is the history of Muslims' exegetical engagement with the biblical text? Through a survey of 179 Quran commentaries, the book establishes itself with foundations in the longitudinal history of the Bible in Quranic exegesis. From that point, the book offers detailed case studies and historical contextualisation of the history of the use of the Biblical text in Quranic commentaries, which culminated in a “Biblical turn” in the late-nineteenth and early-twentieth centuries. This Biblical Turn, which had global influences and impacts, did not only generate new Muslim views of the Bible but even new interpretations of the Quran itself. Quran Commentary and the Biblical Turn makes interventions in several fields, including Quranic Studies and Biblical reception studies, as well as sub-fields of Islamic Studies focusing on tafsir and Islam in modernity. The book was awarded the BRAIS–De Gruyter Prize in the Study of Islam and the Muslim World. Samuel Ross is an Associate Professor at Texas Christian University in Dallas, Texas, USA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Quran Commentary and the Biblical Turn (de Gruyter, 2024) examines the exegetical relationship between the Quran and the Bible in Islamic intellectual history. As the two have been called "intertwined scriptures" due to the Quran's frequent invocation of biblical narratives and figures, a question is raised: what is the history of Muslims' exegetical engagement with the biblical text? Through a survey of 179 Quran commentaries, the book establishes itself with foundations in the longitudinal history of the Bible in Quranic exegesis. From that point, the book offers detailed case studies and historical contextualisation of the history of the use of the Biblical text in Quranic commentaries, which culminated in a “Biblical turn” in the late-nineteenth and early-twentieth centuries. This Biblical Turn, which had global influences and impacts, did not only generate new Muslim views of the Bible but even new interpretations of the Quran itself. Quran Commentary and the Biblical Turn makes interventions in several fields, including Quranic Studies and Biblical reception studies, as well as sub-fields of Islamic Studies focusing on tafsir and Islam in modernity. The book was awarded the BRAIS–De Gruyter Prize in the Study of Islam and the Muslim World. Samuel Ross is an Associate Professor at Texas Christian University in Dallas, Texas, USA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Quran Commentary and the Biblical Turn (de Gruyter, 2024) examines the exegetical relationship between the Quran and the Bible in Islamic intellectual history. As the two have been called "intertwined scriptures" due to the Quran's frequent invocation of biblical narratives and figures, a question is raised: what is the history of Muslims' exegetical engagement with the biblical text? Through a survey of 179 Quran commentaries, the book establishes itself with foundations in the longitudinal history of the Bible in Quranic exegesis. From that point, the book offers detailed case studies and historical contextualisation of the history of the use of the Biblical text in Quranic commentaries, which culminated in a “Biblical turn” in the late-nineteenth and early-twentieth centuries. This Biblical Turn, which had global influences and impacts, did not only generate new Muslim views of the Bible but even new interpretations of the Quran itself. Quran Commentary and the Biblical Turn makes interventions in several fields, including Quranic Studies and Biblical reception studies, as well as sub-fields of Islamic Studies focusing on tafsir and Islam in modernity. The book was awarded the BRAIS–De Gruyter Prize in the Study of Islam and the Muslim World. Samuel Ross is an Associate Professor at Texas Christian University in Dallas, Texas, USA. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

- Reminder of the importance of taqwa (God-consciousness) - Emphasis on voting in the upcoming Canadian Federal election - Voting is a moral responsibility and ensures justice and good governance - Not voting weakens the Muslim community's voice - Supporting a candidate does not mean endorsing all their actions - Be informed through resources like the Canadian Muslim Vote - Some politicians use fear tactics to silence communities - Conservative leader's comments about deporting protestors are concerning - Quran commands justice even towards those you dislike - Justice must be upheld regardless of personal ties or wealth - Reminder that the Qur'an is the best source of guidance - Christian world observes Good Friday, believing in inherited sin and Jesus' crucifixion as atonement - Islam teaches every human is born pure and responsible only for their own actions - No one bears the burden of another's sin, as affirmed in multiple Quranic verses - Story of Mahmud Kishunga discussing faith with a Christian priestFriday Juma KhutbaApril 18th, 2025Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

Hussain Rehman a native of Chicago's western suburbs grew up in Villa Park IL. Hussain has been an avid competitive shooting athlete for nearly a decade as well as an advocate for gun ownership in the Muslim community. This advocacy led to the founding of Qawwam Tactical, a firearms training academy teaching basic and advanced tactics integrated with the Quranic concepts of Qawwamun and Qiwamah. Links: website: https://www.qawwamtactical.com insta: @qawwam.tactical fb: https://www.facebook.com/profile.php?id=61552598545763 www.qawwamtactical.com PLEASE SUPPORT THE MAD MAMLUKS: Please support us on https://Patreon.com/themadmamluks You can also support us on PayPal https://themadmamluks.com/donate VISIT OUR SOCIALS FOR MORE DISCUSSIONS: Twitter https://twitter.com/TheMadMamluks Instagram https://www.instagram.com/themadmamluks/ Tiktok https://www.tiktok.com/@themadmamluks SIM: https://x.com/ImranMuneerTMM  MORT: https://www.tiktok.com/@morttmm Harry: https://x.com/MrHarry198 Twitter: ----------- #palestine #palestineisrael #gaza #genocide #themadmamluks #podcast #honesty #oppression #israel #oud #syria #syriancivilwar

Hosted on Acast. See acast.com/privacy for more information.

24th Ramadan 1446 AHMarch 23rd 2025- Dr. Keith Moore, a Canadian embryologist, analyzed Quranic verses and concluded that their scientific accuracy suggests divine origin. - Dr. Persaud, another Canadian professor, supported Moore's findings and stated that the Quran's descriptions of science are too precise to be coincidental. - The lecture highlights that non-Muslim scientists have recognized the Quran's truth, while many Muslims have not deeply studied it. - Imam Ali's will advises Muslims to prioritize the Quran and warns against letting others understand it before them. - Social media narratives falsely claim that the Prophet Muhammad (PBUH) secretly learned scientific knowledge from others. - The Quraysh initially called the Prophet a poet, then a sorcerer, and finally insane, but never accused him of learning from scholars. - Historical evidence does not support claims that the Prophet acquired knowledge from experts in medicine or astronomy. - Opponents of Islam feared the Quran's impact and warned people to avoid hearing its verses. - The Prophet's teachings continued to spread despite opposition, showing that accusations against him were baseless. - The Quran remains a source of knowledge and guidance, and its connection to scientific facts strengthens its credibility.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

This is the second part of the Islam and Biblical exposition of the True definition of Islam by PDOA

On Day 19, Ustadh Abdulrahman Hassan continues to unveil the deep benefits of Surah Al-Fatihah, expanding on its rulings and wisdom. Among these benefits, he highlights how Islam completely rejects racism, drawing from Quranic and prophetic teachings that emphasize equality, unity, and justice. He explains how the message of Surah Al-Fatihah reinforces the concept of universal brotherhood, reminding us that true faith transcends race and lineage. Through this session, we gain a deeper appreciation of the Surah's impact on both our worship and our interactions with others, shaping our worldview as Muslims. Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/amauofficial/ Twitter: https://twitter.com/amauofficial/ iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N #Tafseer #SurahAlFatihah #Quran #IslamicKnowledge #UstadhAbdulrahmanHassan #QuranicTafseer #IslamicStudies #SpiritualGrowth #IslamicLectures #Day1 #Faith #MuslimEducation

Join us with PDOA

Understanding Tarbiyah Islamiyah: Nurturing Faith through Islamic Education1. IntroductionTarbiyah Islamiyah refers to the comprehensive Islamic upbringing that nurtures a believer's faith, character, and actions. It involves spiritual growth, ethical conduct, and acquiring beneficial knowledge. In this article, we explore the importance of Islamic education through Quranic and Hadith references.2. Submission to Allah's CommandsA believer submits completely to Allah's will, without question."It is not for a believing man or woman—when Allah and His Messenger decree a matter—to have any other choice in that matter. Indeed, whoever disobeys Allah and His Messenger has clearly gone far astray." (Quran 33:36)True submission is an essential aspect of Islamic education, leading to contentment and obedience.3. The Importance of Good CharacterIslamic education emphasizes good manners and humility. The Prophet Muhammad (peace be upon him) said:"Every religion has its distinct characteristic, and the distinct characteristic of Islam is modesty." (Sunan Ibn Majah 4182)Cultivating good character through Tarbiyah Islamiyah strengthens individual and community ties.4. Love for Allah and His MessengerA core aspect of Islamic education is fostering love for Allah and His Messenger."Whoever possesses the following three qualities will have the sweetness of faith: 1. The one to whom Allah and His Messenger become dearer than anything else. 2. Who loves a person solely for Allah's sake. 3. Who hates to revert to disbelief as he hates to be thrown into the Fire." (Sahih al-Bukhari 16)5. Remembering AllahFrequent remembrance of Allah brings tranquility and strengthens faith."Remember Me; I will remember you. And thank Me, and never be ungrateful." (Quran 2:152)Regular recitation of Dhikr (remembrance) is a key practice taught in Islamic education.6. Seeking Forgiveness and RepentanceRepentance is a means of purification and renewal of faith."O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day." (Sahih Muslim 2702b)"And turn to Allah in repentance all together, O believers, so that you may be successful." (Quran 24:31)7. Having Good Thoughts of AllahMaintaining a positive perception of Allah is encouraged."Allah says: 'I am just as My slave thinks I am, and I am with him if he remembers Me. If he remembers Me in himself, I remember him in Myself; if he remembers Me in a group, I remember him in a better group. If he comes one span nearer to Me, I go one cubit nearer to him; if he comes to Me walking, I go to him running.'" (Sahih al-Bukhari 7405)Trusting in Allah's mercy and having hope in His forgiveness are important lessons in Tarbiyah Islamiyah.8. ConclusionIslamic education is a lifelong journey of spiritual and moral development. Through sincere submission, good character, love for Allah and His Messenger, remembrance of Allah, repentance, and positive thinking, Muslims nurture their faith and strive for success in this life and the Hereafter.May Allah guide us all on the path of righteousness. Ameen.Blogpost by Zayd Haji - Student of Islamic Studies & Islamic Finance

The Seerah of Prophet Muhammad (PBUH): Understanding His Noble Lineage and Early LifeIntroductionIn the name of Allah, the Most Gracious, the Most Merciful. Studying the Seerah (biography) of Prophet Muhammad (PBUH) is an essential part of understanding Islam. His life serves as a timeless example of virtue, patience, and unwavering faith. This blog highlights key aspects of the Prophet's lineage, early life, and significant events, with references from the Quran and authentic Hadith.1. The Noble Lineage of Prophet Muhammad (PBUH)Prophet Muhammad (PBUH) belonged to the prestigious Quraysh tribe, tracing his lineage back to Prophet Ibrahim (AS) through Ismail (AS). His noble ancestry is affirmed in the Quran:"Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of 'Imrân above all people of their time." (Quran 3:33)His ancestors were known for their moral integrity, and no instance of illegitimacy tainted his lineage.2. His Blessed Birth and the Year of the ElephantProphet Muhammad (PBUH) was born in the year of the Elephant, marked by Allah's divine intervention when Abraha's army attempted to destroy the Kaaba."Have you not seen how your Lord dealt with the Army of the Elephant?" (Quran 105:1)While the exact date remains disputed, many scholars agree he was born on the 12th of Rabi' al-Awwal.3. Orphanhood and Allah's CareHis father, Abdullah, passed away before his birth, and his mother, Amina, died when he was six. Despite these losses, Allah provided care through his grandfather Abdul Muttalib and later his uncle Abu Talib."Did He not find you as an orphan and then sheltered you?" (Quran 93:6)4. The Story of the Wet NursesIn accordance with the Arab tradition of sending infants to the desert for better upbringing, Prophet Muhammad (PBUH) was nursed by Haleemah Sa'diyah. This practice is supported by Quranic guidance on breastfeeding:"Mothers shall breastfeed their children for two whole years, for those who wish to complete the nursing period." (Quran 2:233)While reports about his miraculous birth exist, scholars classify some of these narrations as weak (da'eef).https://islamqa.info/en/answers/247681/is-it-proven-that-when-the-prophet-blessings-and-peace-of-allah-be-upon-him-was-born-he-rested-on-his-arms-raising-his-head-to-heaven5. The Incident of the Chest OpeningWhen Prophet Muhammad (PBUH) was around four years old, Angel Jibril (Gabriel) appeared, opened his chest, and purified his heart.Anas b. Malik reported: "Gabriel came to the Messenger of Allah (PBUH) while he was playing with his playmates. He took hold of him, opened his breast, removed a blood-clot, and said: 'That was the part of Satan in you.' Then he washed it with Zamzam water and restored it." (Sahih Muslim 162c)6. Significance of Avoiding InnovationsNeither the Prophet (PBUH) nor his companions celebrated his birthday. Introducing acts of worship not practiced by him is considered innovation (Bid'ah)."This day I have perfected for you your religion and completed My favor upon you and have approved Islam as your religion." (Quran 5:3)ConclusionReflecting on the Seerah deepens our understanding of the Prophet's (PBUH) journey and enhances our appreciation for his exemplary character. May we strive to embody his teachings in our daily lives."Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often." (Quran 33:21)May Allah guide us to follow the footsteps of His beloved Messenger. Ameen.ReferencesQuran 3:33, 5:3, 33:21, 93:6, 105:1Sahih Muslim 162cAuthentic Seerah sourcesIslamQA Fatwa InsightsWritten by Zayd Haji, Postgraduate Student at Zad Academy.

On Day 16, Ustadh Abdulrahman Hassan delves into the final ayah of Surah Al-Fatihah, explaining the Straight Path of those whom Allah has bestowed His favor upon. He explores who these favored individuals are, drawing from Quranic and prophetic evidence to clarify their noble status. Ustadh also highlights those who deviated from the path, explaining why Allah's anger is upon some and how others have fallen into misguidance. This session provides a profound understanding of true guidance, distinguishing between the righteous and those who went astray. It deepens our grasp of Surah Al-Fatihah's closing verse, setting the stage for further insights. Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/amauofficial/ Twitter: https://twitter.com/amauofficial/ iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N #Tafseer #SurahAlFatihah #Quran #IslamicKnowledge #UstadhAbdulrahmanHassan #QuranicTafseer #IslamicStudies #SpiritualGrowth #IslamicLectures #Day1 #Faith #MuslimEducation

In this enlightening episode of Uppu Podcast, we dive deep into the timeless wisdom of the Quran, exploring its profound impact on our lives. From the journey of becoming a Hafiz to the challenges of retaining Hifz, we discuss practical strategies to strengthen your connection with the Quran. Whether you're a seasoned memorizer or just beginning your Quranic journey, this episode offers valuable insights to help you reflect on its verses and internalize its teachings.We also touch on the concept of Hajrul Quran—neglecting the Quran—and how to safeguard yourself from falling into this spiritual pitfall. Along the way, we highlight the immense blessings and barakah that come with engaging deeply with the Quran. Join us as we uncover the beauty of the Quran and how it can transform your life, one verse at a time.

அல்குர்ஆன் கூறும் பொருளாதாரம் (வியாபாரம்)Ramadan 2025 (1446) தொடர் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari09-03-2025Taqwa Masjid, Trichy

அல்குர்ஆன் கூறும் திருமணம் - தொடர் 1Ramadan 2025 (1446) தொடர் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari11-03-2025Taqwa Masjid, Trichy

அல்குர்ஆன் கூறும் திருமணம் - தொடர் 2Ramadan 2025 (1446) தொடர் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari12-03-2025Taqwa Masjid, Trichy

அல்குர்ஆன் கூறும் திருமணம் - தொடர் 1Ramadan 2025 (1446) தொடர் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari11-03-2025Taqwa Masjid, Trichy

அல்குர்ஆன் கூறும் பொருளாதாரம் (வியாபாரம்)Ramadan 2025 (1446) தொடர் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari09-03-2025Taqwa Masjid, Trichy

அல்குர்ஆன் கூறும் திருமணம் - தொடர் 2Ramadan 2025 (1446) தொடர் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari12-03-2025Taqwa Masjid, Trichy

In this episode Al Fadi and Dr Jay discuss sixteen example of changes made to a number of Quranic manuscripts to fit the 1924 Hafs edition of the Quran. Al and Jay took those examples from Dr Daniel Brubaker book" Creating the Quran" . This book has been so damaging to the standard Islamic narrative that claims that the Quran has been perfectly preserved. Listen to this episode to learn the details of these damaging changes.See omnystudio.com/listener for privacy information.

Step into our enlightening conversation about the multi-faceted experience of Ramadan, particularly as it relates to pregnant women and the maternity care system. With insights from Muslim doctors Miss  Natasha Abdul-Aziz and  Dr Emma Wiley , we dive  into the spiritual and communal aspects of fasting during this holy month, discussing its potential impacts on health and wellbeing for expecting mothers. Ramadan is more than just abstaining from food; it is a time for renewal, reflection, and community. Join us as we uncover Quranic teachings that outline the importance of fasting and how flexibility applies regarding exemptions for pregnant women. This episode also sheds light on the disparities faced by Muslim women within maternity care. The insightful narrative of the 'Invisible' report reveals significant gaps in understanding and service provision, emphasising the need for culturally sensitive healthcare practices. Curiosity, compassion, and community spirit are woven throughout our discussion. Whether you're curious about the practices surrounding Ramadan, looking for ways to support a loved one, or seeking to understand how faith intersects with healthcare, this episode offers valuable insights. Tune in, engage with the content, and join us in promoting a more inclusive understanding of Ramadan and its meaningful impact during maternity care. Please remember to subscribe, share your thoughts, and leave a review!Want to knowmore?https://britishima.org/wp-content/uploads/2024/02/bima-ramadan-compendium-v1.2-3-1.pdfhttps://britishima.org/wp-content/uploads/2024/02/ramadan-health-factsheet.pdfWith thanks to this clip sung beautifully by Omar Hisham Al Arabihttps://www.youtube.com/watch?v=i6zOA6OX34EThank you all for listening, My name is Florence Wilcock I am an NHS doctor working as an obstetrician, specialising in the care of both mother and baby during pregnancy and birth. If you have enjoyed my podcast please do continue to subscribe, rate, review and recommend my podcast on your podcast provider.If you have found my ideas helpful whilst expecting your baby or working in maternity care please spread the word & help theobspod reach other parents or staff who may be interested in exploring all things pregnancy and birth. Keeping my podcast running without ads or sponsorship is important to me. I want to keep it free and accessible to all but it costs me a small amount each month to maintain and keep the episodes live, if you wish to contribute anything to support theobspod please head over to my buy me a coffee page https://bmc.link/theobspodV any donation very gratefully received however small. Its easy to explore my back catalogue of episodes here https://padlet.com/WhoseShoes/TheObsPod I have a wide range of topics that may help you make decisions for yourself and your baby during pregnancy as well as some more reflective episodes on life as a doctor. If you want to get in touch to suggest topics, I love to hear your thoughts and ideas. You can find out more about me on Twitter @FWmaternity & @TheObsPod as well as Instagram @TheObsPod and e...

Sahil Adeem breaks down the hidden scientific miracles of the Quran and the forgotten truth of Khilafat. How was Malka Saba's throne transported instantly? What secrets does Surah Kahf expose about Hazrat Khizr (AS)? Most Muslims remain unaware!Is the Muslim Ummah even fit for Khilafat without leadership skills? This thought-provoking discussion with Gen Z uncovers Quranic science, Islamic leadership, and the future of Muslims. If you seek real answers, this eye-opening session is a must-listen! Hosted on Acast. See acast.com/privacy for more information.

Al Fadi and Dr Jay Smith continue their discussion about the interview that Muhammad Hijab had with Dr Yasi Qadi about the Quran preservation. Al and Dr Jay mention that most Muslims especially in the East do not cross the line of questioning the Quran. Dr Yasir Qadi had a crisis of faith "knowledge" when he went to Yale university. The interview caused a lot of Muslims to doubt and leave Islam. They also talked about Dr Brubaker's work on the early Quranic manuscript in his book" Corrections in Early Quranic Manuscripts" . In his work Dr Brubaker researched and found over 800 - 4,000 differences between the Hafs Quran of today and the early manuscripts. These corrections was made to fit the Hafs Quran of today. This research had a very damaging result to the belief that the Quran is perfectly preserved.See omnystudio.com/listener for privacy information.

Shahr Ramadan has arrived, and the doors of God's mercy are wide open. In this week's episode, our co-hosts, Sayed Ali Radhawi and Ahmed Gokal, take us on a spiritual journey toward repentance. The discussion explores how sincere Tawbah leads to Allah (swt) forgiving all our sins, drawing from Quranic verses and narrations of the Ahlulbayt (as). The conversation also outlines the steps of true repentance, offering practical tips and advice on how to avoid falling into Haram.Support After Maghrib | YouTube | Instagram | Get your Pink Afghan Tea today

Notes and Links to Lamya H's Work        Lamya H (she/they) is a queer Muslim writer and organizer living in New York City. Their memoir HIJAB BUTCH BLUES (February, 2023 from Dial Press/Penguin Randomhouse) won the Brooklyn Public Library Book Prize and a Stonewall Non-fiction Book Award, and was a finalist for Lambda Literary and Publishing Triangle Awards. Lamya's work has appeared in Los Angeles Review of Books, Salon, Autostraddle, Vice, and others. She has received fellowships from Lambda Literary and Queer|Arts.      Lamya's organizing work centers around creating spaces for LGBTQ+ Muslims, fighting Islamophobia, Palestine and prison abolition. In her free time, she eats lots of desserts baked by her partner, plays board games with whoever she can corral, and works on her goal of traveling to every subway stop in the city. She has never run a marathon.    Find her on Twitter and IG: @lamyaisangry Buy Hijab Butch Blues   Lamya H's Website   Book Review for Hijab Butch Blues from NPR   At about 2:20: Lamya shouts out Dominion as a top-tier board game and talks about flickering hopes of running a marathon  At about 5:35, Lamya talks about reading and writing and speaking in multiple languages growing up, as well as reading a lot of colonial texts from the British Empire At about 7:30, Lamya talks about beijing “flabbergasted” by the great White Teeth at age 15  At about 9:30, Lamya uses the evocative image of “fish not understanding that they're in water” in responding to Pete's questions about how she recognized representation and colonial tropes in lit At about 11:10, Lamya cites formative and transformative texts and authors in her adolescent year  At about 13:55, Lamya discusses early sparks for activism through a friend's introduction of Audre Lorde, Angela Davis, and more At about 15:15, Lamya responds to Pete's questions about her current reading, including her love for Huda F's work At about 18:45, Lamya responds to Pete's questions about her usage of “queer” and the titular “butch” At about 22:30, The two discuss a meaningful Quranic verse that starts off the book-Lamya explains ideas of “faith in flux” At about 25:00, Lamya gives background on surahs and a significant part of her book discussing Maryam's life and trials At about 26:45, Lamya discusses boredom in the high school years and how she felt connections to Maryam At about 29:45, Lamya responds to Pete's questions about feeling like life “is out of your control” as a teenager/high schooler At about 30:45, Lamya explains feelings of internalizing queerness upon experiencing a crush at age 14 At about 34:50, Lamya describes the importance of Quranic verses involving Maryam and “intentionality” and taqwa At about 38:00, Lamya responds to Pete's questions about the “Arab hierarchy” that she experienced as a kid, and the ways in which she and her family were targets of racism At about 41:40, Lamya details many meanings of “jinn” and describes its usage in her memoir At about 43:40, Lamya describes a friend “jumpstarting” a repudiation of internalized racism  At about 45:15, Lamya gives background on Allah and ideas of “transcending” gender  At about 49:00, The two discuss “rigid gender roles” as featured in the memoir, as well as connections to the Biblical Adam At about 50:00, Lamya outlines a offbeat “outing” experience  At about 51:30, Pete describe Musa's connections to Lamya's “coming out slowly process” and asks Lamya to comment-she talks about “reframing the negative” At about 53:45, Lamya cites “inviting in” as a way of reframing the “coming out” trope At about 55:35, Pete shouts out Christina Cooke's quote of queerness as “divine” At about 56:25, The two discuss empathetic and sensitive friends  At about 57:10, The Prophet Muhammed and connections to fealty and openness of fath and individuality are discussed At about 59:50, The two discuss “being “comfortable” in one's own skin and finding community At about 1:00:45, Lamya responds to Pete's questions about Asiya and those who encourage and perpetuate victimizers, including about ideas of citizenship in a country that has so often victimized  At about 1:03:40, Pete shouts out great “plot” in the book and a dizzying scene painted so well by Lamya At about 1:05:30: Lamya talks about hopes that her book and story can be universal while it is quite specific   At about 1:07:00, Lamya encourages people to “buy local”          You can now subscribe to the podcast on Apple Podcasts, and leave me a five-star review. You can also ask for the podcast by name using Alexa, and find the pod on Stitcher, Spotify, and on Amazon Music. Follow me on IG, where I'm @chillsatwillpodcast, or on Twitter, where I'm @chillsatwillpo1. You can watch other episodes on YouTube-watch and subscribe to The Chills at Will Podcast Channel. Please subscribe to both my YouTube Channel and my podcast while you're checking out this episode.       I am very excited to have one or two podcast episodes per month featured on the website of Chicago Review of Books. The audio will be posted, along with a written interview culled from the audio. This week, my conversation with Episode 265 guest Carvell Wallace is up on the website. A big thanks to Rachel León and Michael Welch at Chicago Review.     Sign up now for The Chills at Will Podcast Patreon: it can be found at patreon.com/chillsatwillpodcastpeterriehl      Check out the page that describes the benefits of a Patreon membership, including cool swag and bonus episodes. Thanks in advance for supporting my one-man show, my DIY podcast and my extensive reading, research, editing, and promoting to keep this independent podcast pumping out high-quality content!    This month's Patreon bonus episode will feature an exploration of the wonderful poetry of Khalil Gibran.    I have added a $1 a month tier for “Well-Wishers” and Cheerleaders of the Show.    This is a passion project of mine, a DIY operation, and I'd love for your help in promoting what I'm convinced is a unique and spirited look at an often-ignored art form.    The intro song for The Chills at Will Podcast is “Wind Down” (Instrumental Version), and the other song played on this episode was “Hoops” (Instrumental)” by Matt Weidauer, and both songs are used through ArchesAudio.com.     Please tune in for Episode 273 with Raúl Perez. He is an Associate Professor of Sociology at University of La Verne and the author of The Souls of White Jokes: How Racist Humor Fuels White Supremacy. His work has been published in American Behavioral Scientist, Discourse and Society, Ethnicities, and Sociological Perspectives, and featured in Time, The Grio, Latino Rebels, and Zócalo Public Square.    The episode airs on February 25.

When do you turn to Allah (swt) the most - during hardship or in moments of gratitude?Shaykh Muhammad Alshareef (rA) reflects on the two types of Dua: those made from pain and those made from thankfulness. Through powerful Quranic examples and personal reflections, he uncovers a crucial lesson: if we only call upon Allah in times of distress, what does that mean for our relationship with Him?In this podcast, he shares how shifting our mindset to make Dua out of gratitude can entirely change spiritual connection and invite even greater blessings into our lives.So, ask yourself right now, are your Duas coming from pain or shukr?Inside the 5-Day Raise Your Dua Challenge, you'll see how to bring that hope, energy, and positivity back - just in time for Ramadan.Join here: https://www.raiseyourdua.com/challenge?el=DUpodcast

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comAssalamualaikum warahmatullahi wabarakatuh.Today is the 28th of January, 28th of Rajab.Alhamdulillah, that means we're studying ayah number 28 from Surah Al-Mulk today.Welcome to the Quranic 2025 New Year Challenge.Our challenge this new year is to begin the year by diving into Surah Al-Mulk.Every day, we read one ayah,we dissect its tajweed rules,we reflect on its meaning,we uncover timeless lessons and wisdom,and as an added challenge, we memorize one ayah per day.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.By the end of January, inshaAllah, we'll have memorized and internalized this great surah.This will make it easier for us to recite it every night before we go to sleep, earning its status as a protector from the torment of the grave.If you're new to the Quranic challenge, don't worry. Take your time—one ayah a day, or even one ayah every two days. What matters is consistent progress.As Rasulullah ﷺ said, “The most beloved deeds to Allah are those done consistently, even if they are small.”Let's aim for small, steady steps forward—today better than yesterday, and tomorrow better than today, inshaAllah.Now, let's dive into ayah number 28 of Surah Al-Mulk:قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍReflection and Meaning:In this ayah, Allah commands the Prophet ﷺ to ask the disbelievers a profound question:“If Allah were to destroy me and those with me, or if He were to show us mercy, who would protect the disbelievers from a painful punishment?”This statement serves as a powerful reminder that the fate of the disbelievers is in their own hands.Whether the Prophet ﷺ and his followers succeed or perish, it will not change the reality that the disbelievers are still accountable for their actions.It's a wake-up call: rather than focusing on the fate of others, they should be concerned about their own.

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comAssalamu alaikum wa rahmatullahi wa barakatuhu!Welcome to Day 15 of the BeQuranic 2025 New Year Challenge. Congratulations, we've officially reached the halfway point of Surah Al-Mulk! If you've stuck with us this far, you're already beating the odds. Most people give up on their New Year's resolutions by now, but here you are, showing up for your Quranic journey. MashaAllah!Remember, greatness doesn't happen overnight. It's built through small, consistent steps. As Rasulullah ﷺ beautifully said:“The best deeds are those done consistently, even if they are few.”So, let's keep going with one ayah a day. Let's dive into ayah 15 of Surah Al-Mulk:“It is He who made the earth tame for you—so traverse through its regions and eat of His provision. And to Him is the resurrection.”BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Reflecting on Ayah 15This ayah is a beautiful reminder of Allah's power, His blessings, and our ultimate accountability. Let's unpack it:1. The Earth as TameAllah describes the earth as dhaloolan—tamed, manageable, and subservient. Just like a domesticated animal is tamed for riding, Allah has made the earth easy for us to live on.Think about it:• The ground is stable for building homes.• There's soft soil for farming.• Water flows in rivers and springs.All of this is so intricately balanced for human survival and ease. Could we have done this ourselves? Absolutely not.2. Travel and ExploreAllah commands us: “Famshoo fee manakibiha”—travel through its regions, walk its paths, and explore its diversity. This is an invitation to experience the vastness of Allah's creation. From bustling cities to serene mountains, every corner of the earth is a testament to His greatness.3. Provisions from AllahAllah reminds us: “Wakuloo min rizqihi”—eat from His provisions. Notice how Allah emphasises “His provisions.” Everything we consume—whether it's bread on our table or fruit from distant lands—ultimately comes from Him.4. AccountabilityAnd then Allah grounds us with: “Wa ilayhi al-nushoor”—to Him is the resurrection. We're reminded that our journey on this earth is temporary. No matter how much we travel, explore, and consume, we'll all return to Allah for accountability.

Last time we continued to speak about the Kumul Rebellion.. Ma Shaowu, appointed as Taoyin, executed rival Ma Fuxing and tightened anti-Soviet policies, responding to growing Soviet influence following Yang Zengxin's assassination in 1928. Kashgar became a refuge for conservative Turkic Muslims opposing Chinese authority, amidst a backdrop of rising tension with Tungan troops, perceived as oppressors. By 1931, as news of the Kumul Rebellion spread, resistance against the Han Chinese intensified, emboldening local insurgents to unite against their enemies. In May 1932, Jin sought vengeance against Tsetsen Puntsag Gegeen, the Torgut Mongol regent, hosting him under the guise of an investigation. At a banquet, Tsetsen was executed, igniting fury among the Turkic peoples. As the Kumul Rebellion grew, rebel leaders Ma Fuming and Ma Shihming united forces, launching assaults that devastated Chinese control. By March 1933, Ma Shaowu found his authority diminished, desperately appealing for British aid as rebellion spread, leaving Xinjiang in chaos.   #134 Kumul Rebellion part 3: A Game of Thrones in Southern Xinjiang Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So we last left off in mid March, where Ma Shaowu's control over southern Xinjiang had diminished to just a wedge of territory around Kashgar, Maral Bashi and Yarkland. Morale was so low, Ma Shaowu asked the British Indian government for military assistance as it seemed apparent no help would come from Urumqi. Ma Shaowu had received 3 telegrams from Jin via the USSR lines; the first confirmed his position as Commander in Chief; the second relayed Jin's brother's death and the third directed Jin Kashgar representatives to remit a large sum of money to his personal bank account in Tientsin. That last signal must have been a banger to read. Despite reinforcements sent to Yarkland under Colonel Chin, rampant inflation went unchecked and a sense of panic spread amongst the Chinese officials stationed in the region. In response the Chinese officials began withdrawing into Yarkland New City which was fortified with walls being hurriedly repaired and reinforced. Apparently heavy stones were placed all atop the walls to be thrown upon the rebels and 500 dummy figures were placed on the walls to “give the impression of a well-manned rampart”. When you start making dummy's for a wall defense, you know you are going to die. On March 21st, insurgent forces at Tokhta Langar advanced upon Yarkland. Colonel Chin's men made no attempt to resist the rebels and instead looted Guma and fell back using little known hill track by passing Karghalik and Posgam, killing large numbers of Uyghur civilians for good measure in the process. The rebels advanced straight to Yarkland unnopposed seizing Karghalik and Posgam in the process. Within both places a number of Hindu moneylenders of British Indian nationality were slaughtered. Back in Yarkland New City the provincial forces continued to bolster their defenses. By late March a group of 150 Chinese troops who had fled the rebels at Khotan arrived with a further 300 showing up to the oasis on April 2nd. During this period Muslim insurgents had massed up along the east bank of Yarkland River. They looked ill-armed and untrained as they forced the river during the first week of April. On the 11th of April Yarkland Old City fell to a mixed rebel force from Khotan, Karghalik and Posgam, seeing roughly 100 Chinese who were still outside the fortified New City massacred. In the afternoon, the bazaar connecting the Old and New Cities of Yarkand was set ablaze and completely destroyed. The shops belonging to Chinese moneylenders were ravaged, and their belongings were looted, leading to a siege of Yarkand New City. On the 12, rebel forces moved beyond Yarkand towards Kok Rabat, a key point on the route to Kashgar. At the same time, additional insurgent reinforcements from Khotan began to pour into the Yarkand Oasis. So by April, Ma Shaowu's position was simply done for, his only hope was to reach an agreement with the incoming force led by Ma Chanzeng. He opened up negotiations with Ma Chanzeng through the British Consul General at Kashgar, Fitzmaurice. However Ma Chanzeng could not speak for his Uyghur ally Temur, whom he was having issues with. To make matters worse, the Kirghiz levies began to mutiny on April 5th at Sughun Karaul, a Chinese fortified post roughly 65 miles northwest of Kashgar. This was followed by peasant uprisings amongst the Uyghurs at Artush and Fayzabad. Facing this Ma Shaowu ordered Brigadier Yang and the troops at Maral Bashi to fall back to Kashgar. Before departing Maral Bashi Yans troops burned and looted the town after which “They set out on their way to Kashgar with a large number of carts laden with refugees or loot or both; but this proved to be the last straw. The troops made slow progress, and in the meantime the whole countryside, incensed beyond endurance, rose against the Chinese. A bridge was broken at Kara Yulgun and, while the column was halted, it was set upon by a vast horde of rebels”. Karma is a bitch as they say. Brigadier Yang was wounded during the ambush and taken prisoner by rebels. Of his original force of around 1000, its estimated only 65 men limped back to Kashgar by the 27th of april. Meanwhile the main bulk of the Kirghiz mutineers advanced to Artush by April 15th from whence they menaced Kashgar as other Kirghiz groups attacked Kizil Oi and Ulugh Chat and demolish Chinese pots at Bulun Kul. With the dissolvement of Brigadier Yangs forces from Maral Bashi, Kashgar was completely vulnerable and isolated. Ma Shaowu, was probably very anxious to reach an agreement with Ma Chanzeng, but still took the precaution of preparing for a siege. As the Chinese were soiling themselves awaiting the rebel attacks, suddenly a divide emerged between the Tungan and Turkic factions. It appeared Ma Chanzeng had become concerned over reports of Uyghur insurgents rising up in Khotan, who owed him no loyalty. So he decided to reach an agreement with Ma Shaowu. Ma Shaowu agreed to allow Tungan power to be established at Kashgar, the military and economic key to southern Xinjiang. Ma Chanzeng dispatched a message via the British Consul general at Kashgar offering assurance that the sole objective of the Tungan forces in Xinjiang was to overthrow the tyrannical Jin Shujen and his reforms. Thus having seemingly distanced himself from the Turkic speaking Muslims of the south, whose apparent goal was to fully succeed from the Chinese Republic, Ma Chanzeng and Temur advanced to Kashgar.  Back over in Kashgar Old City, Turkic speaking nationalists calling themselves the Young Kashgar Party or “YKP” had become suspicious of Ma Chanzeng's motives and believed perhaps there was collusion between Gansu Tungans and Ma Shaowu. The Uyghurs feared this would lead to Tungan domination of Kashgar and the replacement of Han Chinese tyrants for Tungan tyrants. 7 leading members of the YKP set out from Kashgar to persuade Ma Chanzeng that Ma Shaowu would betray him. They met at Fayzabad with Uthman Ali, the leader of the Kirghiz mutineers present. Upon hearing their plea, Ma Chanzeng asked Uthman Ali to lead the Kirghiz to attack Kashgar Old City. Early on May 2nd, Uthman Ali led a large Kirghiz force against the Old city and according to the eye witness account of the British Consul General “They took up positions opposite each of the four gates of the city and at the same time sent parties to call up the country people Uyghurs. These appeared from all sides in thousands, armed with clubs and sticks, and there was a great display of enthusiasm ... Firing continued until about two in the afternoon, when the Kirghiz either forced an entry or were admitted by the Tushik Gate'. Most of the non-Chinese garrison simply joined the rebels. At the yamen, Ma Shaowu and his personal bodyguard continued to hold out as the Kirghiz secured the Old City, but notably prevented the Uyghurs from looting and ordered them back to their villages. The reason for this unexpected restraint became clear the next day, when the Kirghiz were left in sole possession of the Old City, and who proceeded to sack it themselves. The British Consul General estimated 100 Chinese were killed and their looted property was carried off or auctioned on the street. During the afternoon around 300 Uyghurs led by Temur arrived at Kashgar and were admitted into the Old City without any question by the Kirghiz, followed by the Tungans with Ma Chanzeng. Both forces marched to the walls of Kashgar New City, roughly 2.5 miles distant and after negotiations with the Chinese defenders were allowed entrance. The British Consul General had this to say of the moment “It was probably better to surrender to the Tungans than to be slaughtered by the Kirghiz”. With the fall of Kashgar New City, Han Chinese power in southern Xinjiang, excluding the besieged garrison of Yarkland New City was effectively brought to an end.  On May 7th, Ma Chanzeng realized the YKP had misled him and that Temur was under their influence and thus no longer a reliable ally. After the capture of Kashgar Old City, it seems the Kirghiz began negotiating with Temur over the spoils of their victory and made zero attempt to loot the Old City Yamen where Ma Shaowu was holding out. Ma Shaowu would make a invaluable ally against the Turkic nationalists who controlled Old city and much of southern Xinjiang. Thus Ma Chanzeng began secretly negotiating with Ma Shaowu. As a result the next day, Ma Chanzengs men put up notices announcing that the Taoyin and other officials of the former regime should retain their official posts. This obviously pissed off the Turkic Muslims who did now share the same loyalty to the Chinese Republic as the Tungans. The Kirghiz immediately manned the walls and closed the gates of the Old City, preparing to face the Tungans. At this point Ma Shaowu defused the situation temporarily by resigning as Taoyin and handed the officials seals over to Ma Chanzeng. Ma Chanzeng did not take the title of Taoyin, but certainly controlled the Old City Yamen and New City, keeping Ma Shaowu close and protected. It seems Ma Chanzengs strategy was to try and drive a wedge between Uthman Ali's Kirghiz and Temurs Uyghurs before a unified Turkic alliance could form, perhaps one that even incorporated Khotan forces. He was of course concerned with limiting the influence of the YKP who seemed to be as anti-Tungan as they were anti-Chinese. On the 10th he ordered the arrest of the most prominent YKP leader, Abd al-Rahim Bay Bachcha, who was released only after agreeing to supply the Tungan forces with 1000 uniforms at his own expense. Following this, Ma Chanzeng seized Temur who had just been proclaimed commander in chief of the combined Muslim armies at Kashgar. Temuar was invited to a meeting at the Old City Yamen on the 17th where he was placed under arrest. Had Ma Chanzeng managed to transfer his captive into the New City, he may have succeeded in his plans. But he did not have enough men to man both the Old and New Cities and when he tried to block the Uyghurs and Kirghiz from rescuing Temur they simply stormed the city walls.  With the failure to secure Temur, Ma Chanzeng had basically revealed to the Turkic Muslims and confirmed the claims of the YKP that he intended to set up a Tungan regime in Kashgar. On May 18th the pissed of Kirghiz mounted a surprise attack on the Old City. They avoided the yamen where Ma Chanzeng and Ma Shaowu remained, as Tungan forces there were heavily armed with artillery and machine guns, but murdered any other Tungans they found in the Old City. Fighting went on throughout the day and night. As a result of the Kirghiz attack, Ma Chanzeng agreed to hand control over Kashgar to Temur and Uthman Ali. On the 19th a very inconclusive treaty was signed seeing Temur confirmed as the Commander in Chief and Uthman Ali promoted to General in command of Kirghiz forces. Ma Chanzeng was given no official position, but retained control of the TUngan troops and on the 22nd accompanied by all of them withdrew from the yamen to Kashgar New City. Meanwhile Ma Chanzengs Tungan chief of staff, Su Qinzhou and Yunus Beg, a Uyghur of Kumul were appointed joint Taoyin of Kashgar and Ma Shaowu was permitted to take up residence in a nearby country house under protection from both Temur and Chanzeng.  The truce was followed awkward and uneasy peace with the Tungans controlling New City and the Turking speaking Muslims the Old City and Taoyins yamen. Fitzmaurice went on to state “that 'Ma Chanzeng, Temur and Uthman Ali all settled down to the congenial business of accumulating wealth and wives, whilst the YKP continued its intrigues against the Tungans, organized a 'parliament' of forty members, subsequently greatly expanded, and sent two delegates to Khoja Niyas Hajji, the leader of the Uighur rebels at Kumul”.  By this point it seemed Temur had fallen completely under the influence of the YKP and began issuing passports styling himself as “Temur Shah”. These documents also employed the Islamic Hijri date and not the Chinese Republic date, thwarting Nanjing's authority.  Over in the southern rim of the Tarim Basin, an are untroubled by the Tungan invasion and free from the Kirghiz movement, Khotan had emerged as a center of exclusive Uyghur control. Ismail Khan Khoja, the leader of the gold miner rebels of Karakash was soon eclipsed by the Uyghur nationalist committee for national revolution, known as the CNR, who was founded in Khotan in early 1932 by Muhammad Amin Bughra. Muhammad Amin Bughra was a scholar in his 30's and alongside his two younger brothers, Abdullah and Nur Ahmad, with some friends and fellow students began the movement. In early 1933 this group was joined by Abd al-Baqi Sabit Damullah, a teacher and former Qadi, that being an islamic judge from Kulja who had traveled extensively through the USSR, Turkey, Egypt and India. According to Muhammad Amin Bughra, “Sabit Damullah brought political information and experience to the Khotanlik Committee for National Revolution”. They were only 300 members who possessed nothing more than 50 antiquated rifles. Their political philosophy, like that of the YKP was uncompromising, they were nationalists who were extremely anti-communist, anti-christian, anti-tungan and anti-Han. The CNR favored the establishment of an Islamic theocracy in Xinjiang, with Muhammad AMin Bughra as its head of state. Muhammad Amin Bughra was working in Khotan as a mudarris, or teacher at Quranic college when an uprising began in February of 1933 in Karakash and Surghak. On the 20th of February the CNR leadership met and formed a provisional government with Muhammad Niyas Alam as president, Sabit Damullah as Prime Minister and Muhammad Amin Bughra as commander of the armed forces. Muhammad Amin Bughra also took the title “Amir al-islam” while his younger brothers took “Amir Abdullah khan” and “Amir Nur Ahmad Jan”. In most sources the rise of the CNR provisional government is referred to as the Government of the Khotan Amirs. Their new government was religiously intolerant, as a result when Khotan New City was captured on March 16th, the 266 or so Han Chinese there were forcibly converted to Islam. Following that, the Hindu moneylenders were murdered and the Swedish missionaries were exiled. Shari a law was implemented under the CNR with strict application of hadd criminal legislation. Between March and April the regime was reinforced by Janib Beg, a well known Basmachi leader who fled the USSR to reside in the Keriya Oasis under Ma Shaowu's control. Janib Beg made common cause with the Amirs and given his extensive military experience during the Basmachi struggle was placed in charge of a large body of Khotanlik rebel forces.  After they secured the Khotan Oasis, the Amirs began expanding their influence east towards Lop Nor and west towards Kashgar. In response to a appeal from the Uyghurs of Charchan who were resisting their Tungan liberators, a force of 100 Khotanliks came to guard against the Kara Shahr Tungan who were occupying the Charkhlik Oasis. Meanwhile in the west, Khotanlik forces captured Guma, Karghalik, Posgam and Yarkland Old City by early April. During the fight for Yarkland New City, over 2000 Han Chinese and Tungans were besieged by their forces. On the 24th, Amir Badullah Khan arrived to Yarkland to personally oversee the siege of its New City. According to Fitzmaurice, the Khotanlik forces had organized a military band, were doning red uniforms in stark contrast to the Tungan troops of Ma Chanzeng who wore green. Amir Badullah was greeted with a large ceremony as Turking speaking officials who had previously served under the Han Chinese were dragged through the streets in chains. On the 27th Amir Abdullah ordered the Swedish missionaries in Yarkland to be arrested and brought to him. We are told “Abdullah kicked and beat them himself, announcing that by their teaching the missionaries had destroyed the religion of Islam, and that it was therefore his duty to kill them'. The poor Swe's were only saved from a firing squad by the intervention of some British officials, instead they were exiled. Afterwards Abdullah focused his attention upon the siege of Yarkland New City. He ordered the water supply cut and for tunnels to be made to breach the walls. On the 27th three delegates from Ma Shaowu came to Yarkland and attempted to negotiate with Abdullah. Abdullahs response was to shoot a prisoner in their presence in what he called “a method of bringing them to a proper state of mind”. Then Abdullah sent them into the besieged New City to inform its defenders that their lives and property would be spared if they simply agreed to convert to Islam and lay down their arms. The besieged Han Chinese led by Colonel Qin, hastily agreed to the terms and on May 12th prepared to surrender. Shortly before this date however, the first Tungan and Turkic speaking troops, fresh from their victory at Kashgar arrived. Believing victory was well within his grasp, Abdullah became openly hostile with the Tungans and made it clear the newcomers were not appreciated. Faced with Khotanlik hostility, the small but well armed Tungans who owed their allegiance to Ma Chanzeng, and through him to Ma Chongying, entered the New City and strengthened its Tungan elements against the Khotanliks. Abdullah was shocked by this revelation and his hostility also had the effect of hardening the Chinese Muslim troops. They even sortied on May 18th briefly attacking and capturing the Altin and Khanqah gates of Yarkland Old City, setting fire to the surrounding areas before pulling back to New City. The Uyghur troops of Aksu and Kashgar led by Hafiz, a subordinate of Temur seemed to be keeping a neutral stance until the 22nd when news of the Tungan-Turkic conflict at Kashgar reached them. Following this, the two Turkic speaking armies at Yarkland cooperated in the siege of the New City. Despite the cooperation, Hafiz and Abdullah remained bitter rivals. Facing the united Turkic attack and realizing there would be no relief efforts from Kashgar, the Chinese of Yarkland New City surrendered on the 26th taking the original terms Abdullah had given them back on the 12th. The surrender would be incomplete however as the Tungans insisted on retaining their weapons and being allowed to go to Kashgar. The victorious Uyghurs and Kirghiz took 540 rifles from the Chinese and divided the spoils. However the men under Hafiz notably took the best quality rifles out of the pickings.  The defeated Chinese and defiant Tungans were divided into two groups roughly 1000 each and given permission to go to Kashgar. Neither party would reach its destination unmolested however. The first column, made up mostly of Tungan cavalry, was attacked and cut to pieces near Kizil. What became known as the Kizil Massacre was performed by a group of Kirghiz who owed their allegiance to Uthman Ali. Following the Kizil massacre, the Kirghiz irregulars entered Yangi Hissar where they killed all the Han Chinese and Tungans they could find. The second column was attacked and looted before they even got out of Yarkland, but did not undergo a massacre. When news came of the Kazil and Yangi Hissar massacrs to Kashgar, Su Qinzhou, the Tungan joint Taoyin departed the Old City Yamen to protest the killing of fellow Tungans and joined Ma Chanzeng in Kashgar New City. On May 31st, the Uyghurs of Aksu rose up and expelled the few Muslim Chinese that remained in their Oasis. The Taoyin that had been appointed by Ma Chanzeng and therefore was considered too pro-Tungan was removed from his post and replace by the leader of the Aksu insurgents, a Uyghur named Ismail Beg whose loyalty belongs to the anti-tungan Khotan Amirs.  The fall of Yarkland New City, massacre at Kizil and Yangi Hissar had not just signaled the final collapse of Han Chinese authority in southern Xinjiang, but also the alienation of Chinese speaking Muslims from their Turkic speaking neighbors. By the summer of 1933, the political power struggle in the south was now between the Uyghur and Kirghiz factions led by Amir Muhammad Amin Bughra at Khotan and the Tungan forces of Ma Chanzeng at Kashgar New City. Excluding Ma Chanzeng's forces the struggle over southern Xinjiang was more or less fought between the rival Turkic speaking Muslim factions at Khotan and Kashgar. Following the fall of Yarkland New City on the 26th of May, Temurs representative Hafiz attempted to conciliate with the Khotan Amirs, who were not happy their side got the less impressive rifles when they distributed the loot. Hafiz strengthened his forces then estimated to be 400 Uyghurs from Aksu and Kashfar, by conscripting another 200 Dunlanis from Merket.  Discovering this, the Amirs transferred command over their Yarkland forces to the youngest brother, Nur Ahmad Jan, while Abdullah set out for Kashgar at the head of 2000 Khotanliks. This action seems to be done to place pressure upon Temur. Meanwhile another force of 1000 Khotanliks under the Basmachi Janib Beg arrived at Kashgar on June 11th. Janib Beg's arrival with his poorly armed troops caused uproar amongst the local Turkic speaking leadership and Soviet Consulate General who feared the anti-Soviet Basmachi leader would swing the ongoing revolution to the right. Janib Beg immediately established his HQ at the garden of the Turkic nationals Abd Al-Rahim Bay Bachcha, raising the old spectre of an alliance forming between the Khotan AMirs and YKP, elements of whom were currently in favor of cooperating with the USSR. On July 4th, the Khotanlik presence was substantially increased by the arrival of Amir Abdullah, who brought over Prime Minister Sabit Dammulah and Shaykh al-Islam. Although Abdullahs forces were numerous, they were very ill-equipped. British reports indicate about 300 of them were armed with Russian rifles while another 300 had antiquated muzzle loaders and the rest bore Chumaq or heavy clubs. Nevertheless they posed a threat to both Uthman Ali and Temur, neither of whom sought to share the large stocks of food, money and arms they had looted in Kashgar New City. Temur made an elaborate show of welcoming Abdullah, installing him at the garden between the Old and New Cities pending more suitable arrangements.  Meanwhile at Yarkland, negotiations between Hafiz and Nur Ahmad Jan continued. Hafiz on behalf of Temur claimed territories of the Yarkland River, including Yarkland Old and New City, while Nur Ahmad Jan on behalf of the Khotan Islamic Government countered with claiming Kashgar and Maral Bashi. After a couple of incidents between the two armies, Nur Ahmad Jan took action against a number of Yarkandlik Begs who had petitioned Hafiz to intervene on their behalf. All the offenders were executed with their severed heads and displayed in public to antagonize Hafiz. When news of this reached Temur at Kashgar he was royally pissed and decided to make a move against the Khotanlik forces at Kashgar. Temur sought the support of his Kirghiz ally Uthman Ali, stressing the threat the Amir's would make to his position and bought off numerous other Kirghiz leaders. By mid-July, Uthman and his Kirghiz cavalry prepared to return to the mountains above Kashgar lulling the Khotanlik's into a false sense of security. Then suddenly on the morning of July 13th, Temur sent a force of 750 men to arrest Janib Beg. Abdullah was informed of this and sent 100 of his men to help Janib Beg, but they arrived too late and found themselves likewise arrested.  Following this minor success against Janib Beg, Temur and Thman Ali coordinated their efforts against Abdullah. They managed to corner and arrest him while disarming a large number of his troops. Realizing he was in imminent danger of getting arrested as well, al-islam Sabit Damullah fled for Artush, but was caught and quickly brought back to the Old City Yamen. During these actions casualties were quite light for both sides. On the night of July 13th, Abdullah and Sabit Damullah were placed under house arrest at the gardens, while Janib Beg was kept under close arrest. Now the new balance of power in southern Xinjiang had been held at a conference in Kashgar Old City on July 4th, attended by all the prominent Muslim leaders except Janib Beg and Ma Chanzeng. At the meeting it was agreed that the entire Yarkland Oasis should be transferred to Temurs control, while the Khotan Islamic government would be on the east bank of the Yarkland River. When news of this agreement reached Yarkland however, panic set in amongst the Khotanlik troops who had been ordred to withdraw from Yarkland New City by Hafiz. Hafiz moved quickly to exploit the situation, sending 200 men to hold the ferries across the Yarkland River to cut off the Khotanlik retreat. He arrested Nur Ahmad Jan and disarmed hundreds of his troops in the process. Nur Ahmad Jan was imprisond in Yarkland Old City, just as his brother Abdullah was in Kashgar. Shortly after this, in violation of the agreements made as Kashgar, Hafiz sent his forces across the Yarkland River into the territory of the Khotan government and captured the town of Karghalik on July 20th.  The major reverses of the Khotan Amirs followed closely with the withdrawal of Ma Chanzeng's Tungan forces to Kashgar New City, leaving the victorious Uyghur leader Temur and Kirghiz leader Uthman Ali well placed to expand their political control over the whole of western Tarim Basin. Such a feat could have been possible, if both leaders were capable of cooperating against the besieged Tungans. Uthman Ali, now taking the name Amir Al-Muslimin “prince of the believers” and Ghazi “holy warrior” was keen to attack Ma Chanzeng, whom he had personal quarrels. Temur on the other hand was not keen on full scale war against his former ally. Thus Uthman Ali withdrew from Kashgar to the hills on July 18th. Shortly after his departure, on the 26th a party of Khoja Niyas Hajjis officers, accompanied by 30 Kumullik soldiers arrived at Kashgar and presented Temur with an official seal and letter recognising his position as Commander in Chief of Kashgar. Its alleged, Khoja Niyas Hajji's delegates pressured Temur to attack Ma Chanzeng's forces in Kashgar New City. But Temur still did not want to do so, but agreed to invite Uthman Ali back to Kashgar to possibly perform joint operations against the besieged New City. Uthman Ali came back, but by August 8th, he departed again as Temur proved too reluctant to act. It seems Temur may have seen the situation as an ideal one to eliminate his Kirghiz ally and emerge the sole Turkic speaking Muslim commander in Kashgar. In any case he secretly formed an agreement with Ma Chanzeng and sent a large part of his army to pursue and disarm Uthman Ali and his Kirghiz forces. How Temurs Uyghur irregular infantry would overtake disarming mounted Kirghiz troops is anyone's guess. On August 9th, Temur left Kashgar Old City by car to see how his men were faring. Shortly after a force of 500 Tungans rapidly overran the ill defended Old City. Temur had made a fatal mistake. He was intercepted by Ma Chanzengs men on his way back to the Old City, where he was arrested and shot without ceremony. His head was cut off and placed on a spike outside the Id-gat Mosque in Kashgar Old City. Its like game of thrones in Xinjiang isnt it? As a result of slaying Temur, the Uyghur forces were left leaderless. Both Janib Beg and Abdullah took advantage of the chaos and escaped prison, fleeing southeast towards Yarkland. Ma Shaowu likewise slipped away from his house arrest, fleeing to Ma Chanzeng. The Tungans made zero effort to garrison the Old City, but disarmed and plundered its arsenal. On August 13th, Uthman Ali returned to Kashgar and sent a message to Ma Chanzeng asking his Kirghiz forces be given a share of the weapons taken from Temurs men. Ma Chanzeng refused to comply, so the Kirghiz forces attacked Old city, capturing it easily by the 16th. During the battle Uthman Ali's younger bother Umar was killed alongside 150 Kirghiz when they failed to attack the walls of New City. After taking Old City, Uthman Ali assumed Temurs title as Commander in Chief of the Turkic speaking forces at Kashgar. But he did not enjoy the full support of the Uyghurs and his Kirghiz had no hunger to attack the walls of New City, eager to return to their lands in Tien Shan. Then two new and unexpected things happened. On the 26th of August, a Syrian Arab adventurer named Tawfiq Bay arrived at Kashgar. He was a charismatic character, claiming to be a descendant of the Prophet Muhammad and had served for a time as an official under King Abd Al Aziz ibn-saud and a man who had formal military training and experience. Two days later the representatives of Khoja Niyas Hajji, arrived as a Kumullik delegation. They soon rallied the dispirited Turkic speaking forces in Kashgar Old City and urged them to renew their attack against Ma Chanzeng. Uthman Ali and his Kirghiz forces thus renewed their attack, aided by the Uyghurs who were rallied under Tawfiq Bay.  Meanwhile on the southern front Hafiz had found out about Temurs death, thus he halted his advance against the Khotanlik forces and returned to Yarkland New City. At the same time Abdullah reappeared in Yarkland taking command of the undefended Old City. From this new base he rallied the disorganized Khotanlik forces still in Karghalik and began a siege of Yarkland New City, still held by Hafiz with a mixed force number 600 Uyghurs and Dulanis. Meanwhile both Tawfiq Bay and the representatives of Khoja Niyas Hajji at Kashgar sent messengers to the Amirs stressing the need for joint Turkic actions against the Tungans, and appealed for a cease-fire between Hafiz and Abdullah in Yarkland. On September 26, Yarkland New City opened its gates to the Khotanlik forces of Hafiz and allowed the Uyghurs of Aksu and Kashgar to leave the oasis disarmed, but unharmed. Following this Abdullah assumed control over Yarkland, while Nur Ahmad Jan advanced at the head of a large force to Yangi Hissar to take control over its fortified citadel. The Khotan Islamic government still led by Amir Muhammad Amin Bughra from Khotan was thus extended west to the fringes of Kashgar and upon invitation from Tawfiq Bay, the Khotanlik Prime Minister and Al-Islam Sabit Damullah, negotiated the formation of a unified Turkic speaking Muslim alliance in southern Xinjiang. The alliance was one of necessity as the Tungan forces of Ma Chanzeng were tossing back attacks by the combined forces of Taqfiq Bay and Uthman Ali with ease. On September 7th, the Tungans sortied from New City and devastated their enemy at the village of Sekes Tash, killing 200 Uyghurs and Kirghiz. Tawfiq Bay and Uthman Ali soon received reinforcements, including Hafiz and his 500 troops, 300 additional Uyghur recruits from Aksu under a officer named Idris and a rather mysterious force of 300 Andijani Uzbeks under the command of Satibaldi Jan, a 25 year old Uzbek from Soviet Uzbekistan. With this mixed and ill armed force they all tried to pressure Ma Chanzeng, but it was still to no avail. Attempts to mine the New City walls all ended in failure as did attempts to starve them out. Uthman Ali's Kirghiz and local Uyghurs began to run into conflicts, as the Kirghiz felt they were bearing the brunt of the fighting. Soon some Kirghiz had 3 Uyghurs executed in Old City for “filling cartridges with sand instead of power”. Other Uyghurs were hung publicly outside the Id-gah Mosque for selling food to the besieged Tungans. Support for the siege wavered and by late September morale was so low, the local authorities stopped issuing passports to stop a exodus from the Oasis. Then on the 26th, Tawfiq Bay was seriously injured and could no longer lead from the front. Uthman Ali then resigned from his post as commander in chief on October 2nd in shame, fleeing to the hills, followed closely by Satibaldi and other local leaders. A power vacuum in Kashgar opened up and was filled by Sabit Damullah, the Prime Minister of the Khotan Islamic Government. Thus in the end, with the exception of the Tungans held up in Kashgar New City, the Khotan Amirs now dominated southern Xinjiang. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. In what can only be described as a form of Game of Thrones in Southern Xinjiang, numerous groups fought together, then against each other, then together, until one was king of the hill. The Tungans still clung onto Kashgar New City, but with the Khotan Amirs at the reigns, could they take it all?   

This is a free preview of a paid episode. To hear more, visit bequranic.substack.comAssalamu alaikum warahmatullahi wabarakatuh!Welcome to Day 13 of the BeQuranic 2025 New Year Challenge! We're moving forward in our journey through Surah Al-Mulk, studying one ayah every day this month. By the end of January, inshaAllah, we'll have completed not just reading and reflecting on, but also memorising this profound surah that the Prophet ﷺ described as our protector from the torment of the grave.Remember, it's not just about reciting for the hasanat, which is wonderful—10 rewards for every letter! But the deeper goal is to internalise its meaning, reflect on its wisdom, and let it shape our lives to be more Quranic.So let's dive into ayah 13 today:“And conceal your speech or publicise it; indeed, He is Knowing of that within the chests.”Let's break this down. In this ayah, Allah is saying it doesn't matter if you whisper your words, shout them out loud, or keep your thoughts locked in your heart—Allah knows. Everything. Even what's buried deep within us.Now, here's something fascinating. Ibn Abbas narrated the reason for the revelation of this ayah. Some of the Quraysh leaders were secretly plotting against the Prophet ﷺ, and one of them said, “Keep your voices low so Muhammad's God doesn't hear us.” SubhanAllah! And Allah responded with this ayah, revealing their hidden conversation to the Prophet ﷺ.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.It's a powerful reminder that nothing—absolutely nothing—is hidden from Allah. He knows not only what we say but also what we think, what we intend, and even the whispers of doubt in our hearts.This ayah is a wake-up call, but it's also deeply comforting. It's a warning for those who think they can hide their evil intentions from Allah. But for believers, it's a source of hope. Why? Because Allah knows our struggles. He knows our silent duas, the pain we can't put into words, and the effort we make to turn away from sin—even when no one else sees it.

Last time we spoke about the Long March. Amidst escalating conflicts, the Red Army, led by the newly empowered Mao Zedong, faced immense pressures from the Nationalist Army. Struggling through defeats and dwindling forces, they devised a bold retreat known as the Long March. Starting in October 1934, they evaded encirclement and crossed treacherous terrain, enduring heavy losses. Despite dire circumstances, their resilience allowed them to regroup, learn from past missteps, and ultimately strengthen their strategy, securing Mao's leadership and setting the stage for future successes against the KMT. During the Long March (1934-1936), the Red Army skillfully maneuvered through treacherous terrain, evading the pursuing National Revolutionary Army. Despite harsh conditions and dwindling numbers, advances and strategic ploys allowed them to cross critical rivers and unite with reinforcements. Under Mao Zedong's leadership, they faced internal struggles but ultimately preserved their unity. By journey's end, they had transformed into a formidable force, setting the stage for future victories against their adversaries and solidifying their influence in China.   #131 The Complicated Story about Xinjiang Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. I've said probably too many times, but theres one last major series of events I'd like to cover before we jump into the beginning of the 15 year war between China and Japan. When I say Xinjiang I imagine there are two responses from you in the audience, 1) what the hell is Xinjiang or number 2) oh what about that place in northwest China. That pretty much sums it up, the history of this province, or region if you want to call it that is almost never spoken about. It was a place as we have seen multiple times in the series, where conflicts come and go like the weather. But in the 1930's things really heated up. What I want to talk about is collectively part of the Xinjiang Wars, but more specifically I want to talk about the Kumul Rebellion. There's really no way to jump right into this one so I am going to have to explain a bit about the history of Xinjiang.  Xinjiang in a political sense is part of China and has been the cornerstone of China's strength and prestige going back to the Han dynasty over 2000 years ago. In a cultural sense however, Xinjiang is more inline with the Muslim dominated middle-east. It's closer to th Turkic and Iranian speaking peoples of Central Asia. From a geographical point of view Xinjiang is very much on the periphery. It is very isolated from western asia by the massed ranks of the Hindu Kush, the Pamirs, the Tien Shan, the Indian Subcontinent of Karakoram, Kunlun, the Himalaya ranges and of course by the Gobi desert. It neither belongs to the east or west. As a province of China its the largest and most sparsely populated. It can be divided into two main regions, the Tarim Basin and Zungharia and then into two lesser but economically significant regions, the Ili Valley and Turgan Depression. The Tien Shan mountain range extends roughly eastward from the Pamir Massif, creating a formidable barrier between Zungharia and the Tarim Basin. This natural obstacle complicates direct communication between the two regions, particularly during winter. The Ili Valley, separated from Zungharia by a northern extension of the Tien Shan, is physically isolated from the rest of the province and can only be easily accessed from the west. This western area came under Russian control in the mid-nineteenth century and now forms part of the Kazakh Soviet Socialist Republic. Now it has to be acknowledged, since the formation of the PRC in 1949, Xinjiang changed in size and ethnic composition. The CCP drove a massive Han migrant wave over. Regardless, Han's make up a minority and according to some population statistics taken during the 1940s, Xinjiang was dominated by 7 Muslim nationalities, roughly 3.5 million people out of a total population of 3.7 million. 200,000 of these were Han settlers, while 75,000-100,000 were Mongols, Russians, Tunguzic peoples (those being Sibo, Solon and Manchu), a few Tibetans, Afghans and Indians. Among the various indigenous Muslim nationalities of Xinjiang, the Uighurs stand out as the most numerous and politically important. This Turkic-speaking group primarily consists of sedentary agriculturalists who reside in the oases of the Tarim Basin, Turfan, Kumul, and the fertile lowlands of the Hi Valley. In the late 1940s, the Uyghur population in Xinjiang was estimated to be approximately 2,941,000. Following the Uyghurs, the second-largest Muslim nationality in the region is the Kazakhs, with an estimated population of around 319,000 during the late Republican Period. Kirghiz come in third, with an estimated population of about 65,000 at the same time. Both the Kazakhs and Kirghiz in Xinjiang are nomadic Turkic-speaking peoples, with the Kazakhs primarily found in the highland areas of Zungharia and the Hi Valley, while the Kirghiz inhabit the upland pastures of the Tien Shan and Pamirs. There also exist a small group of Iranian-speaking 'Mountain' Tajiks living in the upland Sarikol region in the far southwest, with an estimated population of 9,000 in the mid-1940s; a primarily urban group of Uzbeks residing in larger oasis towns and cities of the Tarim Basin, numbering approximately 8,000 in the mid-1940s; and a smaller group of Tatars settled mainly in Urumqi and the townships near the Xinjiang-Soviet border, estimated at 5,000 during the same period. Lastly, it is important to mention the Hui, a group of Chinese-speaking Muslims dispersed throughout China, particularly in Zungharia and Kumul within Xinjiang, as well as in the neighboring northwestern provinces of Gansu, Qinghai, and Ningxia. Known as 'Tungan' in Xinjiang, the Hui population was estimated at around 92,000 in the mid-1940s and held significant political and military influence during the Republican Period. Excluding the Ismaili Tajik's of Sarikol, the Muslim population of Xinjiang, whether Turkic or Chinese speaking, are Sunni following the orthodox of Hanafi Madhhab.  As for the non Muslim population, excluding the Mongols who numbered roughly 63,000 and inhabit a narrow strip of land along the northeastern frontier between Xinjiang and the Mongolian People's Republic, Tien Shan, Ili Vally and Chuguchak, most were newcomers, migrants from the mid 18th century while the region was being conquered. Again according to the same statistics from the 1940s I mentioned, Hans represented 3-4 % of the population. Although the Han population disproportionately held power with the main administrative areas, they had no sizable territorial enclaves. The Han population can basically be divided into 5 groups; descendants of exiled criminals and political offenders; Hunanese settlers who came over after Zuo Zungtang's conquests; Tientsin merchants who were supplying Zuo's army; Shanxi caravaneers who came to trade and Gansu colonists. Lastly there were the Tunguzic Peoples and Russians. The Tunguzic speaking Sibo, Solon and Manchu settled mostly in the Ili region. The Russians also tended to live in the Ili region. These were mostly White Russian refugees from the civil war.  Xinjiang's first Republican governor was Yang Zengxin, a Yunnanese native. He had previously worked as the district magistrate in Gansu and Ningxia earning a reputation as a good manager of the local Tungan Muslim population. In 1908 he was transferred to Xinjiang and quickly found himself promoted to by the last Qing governor of Xinjiang. He held out his post after the Xinhai revolution and quelled a Urumqi rebellion soon after. Yang Zengxin's survived politically by always siding with whichever faction he thought was winning. For example in 1917, President Li Yuanghong dispatched Fan Yaonan to watch over Yang and try to replace him if possible. Yang recognized quickly whichever Warlord faction held power over the Beiyang government should be courted. Thus Yang held out for a long time and his province was comparably peaceful compared to most of warlord era China. To maintain his power, Yang enacted a divide and rule style, trying to placate the conflicts between certain groups within Xinjiang, but made sure to exclude Russian influence. Basically Yang tried his best to keep groups who could come into conflict away from each other, keeping the Uyghurs of southern Xinjiang away from the pastoral nomads of Zungharia and Tien Shan. Above all Yang considered the Bolshevik Russians to be the greatest threat to his regime, in his words “The Russians ... aimed at ... isolating the country from all outside influence, and at maintaining it in a state of medieval stagnation, thus removing any possibility of conscious and organised national resistance. As their religious and educational policy, the Russian administrators sought to preserve the archaic form of Islam and Islamic culture. . . Quranic schools of the most conservative type were favoured and protected against any modernist influence”. During his 16 year of power, Yang established himself as a competent autocrat, a mandarin of the old school and quite the capable administrator. Yet his economic policies were long term exploitative causing hardship and exhausting the province. Yang realized he was reached the threshold of what the population was willing to endure and endeavored to allow corruption to emerge within his administration provided it remained within acceptable limits. IE: did not spring forward a Muslim revolution. He opened junior positions in the administration to Muslims which had a duel effect. It made the Muslim community feel like they were part of greater things, but placed said officials in the path of the populations anger, insulating senior Han officials. Ironically it would be his fellow Han Chinese officials who would become angry with him. Some were simply ambitious of his power, others felt that Xinjiang should be more closely inline with China proper.  Rumors have it that after a dinnr party, Yang deliberately surrounded himself with opium addicts, stating to his subordinates “the inveterate opium smoker thinks more of his own comfort and convenience than of stirring up unrest among his subordinates”. Needless to say, Yang later years saw him seriously alienating senior officials. By 1926 he claimed “to have created an earthly paradise in a remote region” so he seemed to be quite full of himself. That same year he turned against his Tungan subordinates. He accused many of conspiring with Ma Qi, a Tungan warlord of Xuning in Qinghai, whom he also thought were driven by Urumqi. Deprived of his formerly loyal Tungans, Yang found himself increasingly isolated. A expedition was sent to Urumqi in 1926, whr G. N Roerich noted “The Governor's residence consisted of several well-isolated buildings and enclosed courtyards. The gates were carefully guarded by patrols of heavily armed men ... The Governor's yamen seemed to us to be in a very dilapidated condition. The glass in many of the windows on the ground floor was broken and dirty papers and rags had been pasted on the window frames. Numerous retainers roamed about the courtyards and villainous bodyguards, armed with mauser pistols, were on duty at the entrance to the yamen.” It seems likely Yang had decided to leave Xinjiang at that point. He had amassed a immense personal fortune and sent much of it to his family in China proper and also to Manila where he had a bank account. Further evidence of this was provided by Mildred Cable and Francesca French, two members of the China inland Mission who reported 'Wise old Governor Yang ... as early as 1926 ... quietly arranged a way of escape for his family and for the transference of his wealth to the security of the British Concession in Tientsin. Later in the same year, accompanied by several 'luggage cases of valuables', Yang's eldest son was sent out of Sinkiang, travelling incognito, in the company of these missionaries”. It was also at this time Yang erectd a statue of himself in th public gardens at Urumqi. According to Nicholas Roerich, this memorial was paid for with forced contributions 'from the grateful population'; by all accounts the statue was in execrable taste . While the NRA was marching upon Beijing in June of 1928, Yang ordered the KMT flag to be raised in Xinjiang. This gesture indicated to all, Yang was about to depart the province. One of Yang's most dissident subordinates, a Han named Fan Yaonan decided to act. Fan Yaonan was an ambitious modernist who received his education in Japan and someone Yang distruste from day one. Fan was appointed the post of Taoyin of Aksu by the Beijing government, an appointment Yang could have easily ingored, but was grudgingly impressd by Fans abilities. Fan proved himself very useful to Yang and was soon promoted to the Taoyin of Urumqi alongside becoming the Xinjiang Provincial Commissioner for Foreign Affairs. It seems Fan and Yang mutually disliked each other. At some point in 1926 Fan got together with a small group of like minded officials, such as the engineer at Urumqi's telegraph station and the Dean of the local school of Law, and Fan told them he wanted to assasinate Yang. Some believe Fan sought to gain favor with the KMT as motivation. Regardless on July 7th of 1928, 6 days after Yang took the post of Chairman of the Xinjiang Provincial Government under the KMT, Fan attacked. On that day, Yang was invited to a banquet to celebrate a graduation ceremony at the Urumqi law school. Fan had arranged the banquet, with 18 soldiers present, disguised as waiters wearing “red bands around their arms and Browning pistols in their sleeves”. During the meal, Fan proposed a toast to the health of Yang at which time “shots rang outsimultaneously, all aimed at the Governor. Seven bulletsin all were fired, and all reached their mark. Yang, mortally wounded, but superb in death, glared an angry defiance at his foes, 'who dares do this?' he questioned in the loud voice which had commanded instant obedience for so many years. Then he fell slowly forward, his last glance resting upon the face of the trusted Yen, as though to ask forgiveness that he had not listened to the advice so often given to him”. According to Yan Tingshan who was also wounded, Fan Yaonan finished Yang Zengxin off with two shots personally. After the assassination, whereupon 16 people were killed or wounded, Fan went to Yang official residence and seized the seals of office. He then sent a letter summonig Jin Shujen, the Commissioner for Civil Affairs in Xinjiang and Yang's second in command. Jin called Fan's bluff and refusing to come, instead sending soldiers to arrest the assassin. It seems Fan greatly miscalculated his personal support as a short gun battle broke out and he was arrested by Jin and shortly thereafter executed with his complices on July 8th. And thus, Jin Shujen found himself succeeding Yang, a less able man to the job. Jin Shujen was a Han Chinese from Gansu. He graduated from the Gansu provincial academy and served for a time as the Principal of a Provincial normal school. He then entered the Imperial Civil Service, where he came to the attention of Yang, then working as the district Magistrate at Hozhou. Yang took him on as district magistrate and Jin rose through the ranks. By 1927 Jin became the Provincial Commissioner for Civil Affairs at Urumqi. After executing Fan, Jin sent a telegram to Nanjing seeking the KMT's official recognition of his new role. Nanjing had no real options, it was fait accompli, they confirmed Jin into office and under the new KMT terminology he was appointed Provincial Chairman and commander-in-chief. In other words an official warlord.  Following his seizure of power, Jin immediately took steps to secure his newfound power. His first step was to double the salaries of the secret police and army. He also expanded the military and acquired new weaponry for them. Politically, Jin maintained the same old Qing policies Yang did, pretty much unchanged. Jin did however replace many of the Yunnanese followers under Yang with Han CHinese from Gansu. Jins younger brother, Jin Shuxin was appointed Provincial Commissioner for military affairs at Urumqi and his other brother Jin Shuqi was given the senior military post at Kashgar. His personal bodyguard member Zu Chaoqi was promoted to Brigade Commander at Urumqi. Jin maintained and expanded upon Yang's system of internal surveillance and censorship, like any good dictator would. According to H. French Ridley of the China Inland Mission at Urumqi “people were executed for 'merely making indiscreet remarks in the street during ordinary conversation”. Jin also introduced a system of internal passports so that any journey performing with Xinjiang required an official passport validation by the Provincial Chairman's personal seal, tightening his security grip and of course increasing his official revenue. Travel outside Xinjiang became nearly impossible, especially for Han officials and merchants seeking trade with China proper.  Under Jin Xinjiang's economy deteriorated while his fortune accumulated. Yang had introduced an unbacked paper currency that obviously fell victim to inflation and Jin upted the anty. Within a process of several stages, he expanded the currency, causing further inflation. Under Yang the land taxes had been a serious source of the provincial revenue, but Yang was not foolish enough to squeeze the Turkic peasantry too hard, he certainly was intelligent enough to thwart peasant revolts. Jin however, not so smart, he tossed caution to the win and doubled the land taxes, way past what would be considered the legal amount. Jin also emulated Ma Fuxiang, by establishing government monopolies over various profitable enterprises, notably the gold mine at Keriya and Jade mine at Khotan. He also monopolized the wool and pelt industry, using his police and army to force the sale of lambskins at a mere 10% of their market value. Just as with Yang's regime, wealth flowed out of the province in a continuous stream, straight into banks within China proper. According to George Vasel, a German engineer and Nazi agent hired to construct airfields in Gansu during the early 1930s, he knew a German pilot named Rathje who was secretly employed by Jin to fly a million dollars worth of gold bullion from Urumqi to Beijing. Jin did his best to keep all foreign influence out of Xinjiang and this extended also to KMT officials from China proper. Jin also of course did his best to conceal his corrupt regime from Nanjing. For all intensive purposes Jin treated Xinjiang like a feudal, medieval society. He tried to limit external trade to only be through long distance caravans. All was fine and dandy until Feng Yuxiang occupied Gansu and thus disrupted the traditional trade routes. Alongside this the Soviets had just constructed a new railroad linking Frunze, the capital of Kirghiz with Semipalatinsk in western siberia. This railroad known as the Turksib was aimed primarily to develop western Turkstan, integrating it within the new soviet system. The railroad was constructed 400 miles away from the Xinjiang frontier, on purpose to limit any activities with capitalists. When the railway was completed in 1930 it virtually strangled Xinjiang. China's share of Xinjiang's market dropped by 13% and the value of trade with the Soviets which had dropped to zero since the Russian civil war was not rising past 32 million roubles by 1930. The Soviet trade gradually was seizing a monopoly over Xinjiang and this of course affected the merchants and workers who were unable to compete. The revenue of the merchants and workers declined as new taxes were levied against them. Meanwhile alongside an increase in Soviet trade, the new railway also increased Soviet political influence over Xinjiang. It was also much faster and easier to travel from China proper to Xinjiang via Vladivostok, the trans-siberian railway and Turksib than across the North-West roads of China. For the Turkic speaking Muslims of Xinjiang, it was quite impressive and many wanted to do business and mingle with the Soviets. However to do so required a visa, and thus KMT officials in Nanjing held the keys. Jin's policies towards the Turkic Muslims, Tungans and Mongols were extremely poor from the very beginning. It seems Jin held prejudice against Muslims, some citing bad experiences with them in Gansu. Whatever the case may be, Jin rapidly antagonized both his Turkic speaking and Tungan Muslim citizens by introducing a tax on the butchering of all animals in Xinjiang and forbidding Muslims to perform the Hajj to Mecca. Some point out he did that second part to thwart a loophole on leaving Xinjiang for trade. Obviously the Muslim majority of Xinjiang and the military powerhouse of Torgut Mongols in the Tien Shan bitterly resented Jin. Despite wide scale hostility against him, the first challenges at his autocratic rule came not from various minority groups, but some ambitious Han officers under his command. Palpatin would say it was ironic.  In May of 1929 the Taoyin of Altai attempted a coup against Jin, but he was forewarned and able to confine the fighting to the Shara Sume area. In the spring of 1931 troubles broke out in Urumqi as discontented Han officers and soldiers attacked Jin's yamen. The attack failed, and the instigators of the plot were all executed. The same year, Jin annexed the Kumul Khanate, known to the Chinese as Hami, finally pushing the Turkic speaking Muslims into open rebellion. Going back in time, after Zuo Zengtangs reconquest of Xinjiang in the 1870s, a few local principalities were permitted to survive on a semi-autonomous basis. Of these Kumul was the most important and was ruled by a royal family dating back to the Ming Dynasty and descended from the Chaghatay Khans. The Khanate of Kumul dominated the chief road from Xinjiang to China proper and was therefore of strategic importance to the Chinese. It extended from Iwanquan northwards to the Barkul Tagh and along the mountains to Bai and south to Xingxingxia along the Xinjiang-Gansu border. During the Xinhai Revolution of 1911, Maqsud Shah was sitting on the throne of Kumul. He was known to the Chinese as the Hami Wang, to his subjects as Khan Maqsud or Sultan Maqsud and to Europeans as the King of the Gobi. He was the last independent Khan of Central Asia as the rest were tossing their lot in with the progress of the times. During Yangs regime he was content with allowing Kumul to train its semi autonomous status, mostly because Maqsud Shah was very friendly towards the Chinese. He spoke Turkic with a marked Chinese accent and wore Chinese clothes. On the other hand he had a long whit beard and always wore a turban or Uyghur cap. He was a staunch Muslim ruling a petty oasis kingdom from an ancient and ramshackle palace in Kumul proper, one of three towns making up the capital of Kumul, known to the Chinese as Huicheng. He had a bodyguard consisting of 40 Chinese soldiers armed with mausers and had a Chinese garrison billeted in fortified Chinese town. The third city in his domain was known as New City or Xincheng, populated by a mix of Chinese and Turkic peoples. By 1928, shortly after the assassination of Yang, it was estimated Maqsud Shah ruled over roughly 25,000-30,000 Kumulliks. He was responsible for levying taxes, dispensing justice and so forth. His administration rested upon 21 Begs, 4 of whom were responsible for Kumul itself, 5 others over plains villages and the other 12 over mountain regions of Barkul and Karlik Tagh. Maqsud Shah also maintained a Uyghur militia who had a reputation as being better trained than its Chinese counterpart at Old City. Throughout Yangs regime, Kumul remained relatively peaceful and prosperous. Maqsud Shah paid a small annual tribute to Urumqi and in return the Xinjiang government paid him a formal subsidy of 1200 silver taels a year. Basically this was Yang paying for the Sultans compliance when it came to moving through his strategic Khanate. For the Uyghurs of Kumul, they were free from the typical persecution under Chinese officials. The only tax paid by citizens of Kumul was in livestock, generally sheep or goats, given annually to the Khan. The soil of the oasis was rich and well cultivated. Everything was pretty fine and dandy under Yang, but now was the time of Jin. In March of 1930, Maqsud Shah died of old age. His eldest son Nasir should have inherited the throne of Kumul, but Jin and his Han subordinates stationed in Kumul Old City had other plans. Shortly after Maqsud Shah's death, Nasir traveled to Urumqi, most likely to legitimize his rise upon the throne. Nasir was not very popular amongst his people, thus it seemed he needed Jin's aid to bolster him. However there also was the story that it was Jin who ordered Nasir to come to Urumqi to perform a formal submission. Now at the time of Maqsud Shah's death, Li Xizeng, a Han Chinese divisional commander stationed in Kumul suggested to Jin that the Khanate should be abolished and annexed officially. There was of course a great rationale for this, if Jin took control over Kumul it would offer increased revenue and new positions for his Han Chinese officials. Thus Jin ordered a resolution be drawn up by his ministers to abolish the Khanate, dividing Kumul into three separate administrative districts, Hami centered around the capital, I-ho and I-wu. When Nasir arrived in Urumqi he was given the new position of Senior Advisor to the provincial government, but forbidden to return to Kumul. Basically it was the age old government via hostage taking. Meanwhile another official named Yulbars was sent back to Kumul with a group of Chinese officials to set up the new administration.  While the people of Kumul had no love for Nasir and were taxed pretty heavily by his father, this did not mean that they wanted the Khanate to end. For the Turkic Muslims the Khanate held a religious significance. For Uyghurs there was a question of national pride associated with it. Of course there were economic issues. Within Xinjiang Han were allowed to settle, but in the Khanate there were restrictions. In the words of the Nanjing Wu Aichen on the situation “subject peoples obstinately prefer self-government to good government”. Well Jin's government was definitely not good, so what outcome does that give? The newly appointed Han administration upset the people of Kumul from the very minute of its installation. When it was announced the privilege of being except from direct taxation by Urumqi was to be abolished, ompf. To add insult to injury, one years arrears of taxes were to be collected from the Uyghurs. On top of that, Kumul was tossed wide open to Han settlers who were incentivized to settle by giving them a tax exemption for two years. Yeah that be some wild policies. To add even more misery, Kumul being situated on the chief road from northwestern Gansu to Xinjiang saw an enormous flow of refugees from famine and warfare going on in Gansu. A column of these refugees were seen by Berger Bohlin of the Sino-Swedish Expedition of 1931. His account is as follows “During my stay at Hua-hai-tze I witnessed a curious spectacle. The Chen-fan region had for a number of years been visited by failure of the crops and famine, and large numbers of people therefore emigrated to more prosperous tracts. Such an emigration-wave now passed Hua-hai-tze. It consisted of a caravan of 100 camels, transporting 150 persons with all their baggage to Sinkiang, where it was said that land was being thrown open”. It seemed to Bohlin that the refugees looked carefree and happy and that the ruler of Xinjiang, Jin Shujen, a Gansu man himself was enthusiastic to have them come settle his province. Jin had his official in charge of I-ho district Lung Xulin provide land for the would-be settlers coming from Gansu. Lung Xulin responded by forcing his Uyghur population to leave their cultivated land and simply handed it over to the refugees. The expropriated Uyghurs were compensated for their land by being given untilled lands on the fringe of the desert where most soil was barren. The Uyghurs were also assessed for their land tax based on their old holdings. To make this even worse hear this, untilled land was exempt from taxation for two years, so they didn't even get that, while the Gansu refugees were excused from tax payments for three years. So yeah the Kumul people quickly organized a petition and sent it to the yamen in Urumqi. There was zero acknowledgement from the yamen it was received and nothing was done to address the long list of grievances, especially from the Uyghurs. Instead the Gansu settlers kept flooding in and with them the price of food skyrocketed, largely because of the enormous amount of provincial troops sent in to watch over everybody. Now for the moment the Turkic speaking Muslims in the region remained relatively peaceful, and this perhaps lulled Jin into a false sense of security. But according to Sven Hedin of the Sino-Swedish Expedition “Discontent increased; the people clenched their teeth and bided their time; the atmosphere was tense and gloomy. Inflammable matter accumulated, and only a spark was needed to fire the powder magazine.”  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The history of Xinjiang is unbelievably bizarre, complicated and quite frankly really fun. Before researching this I had no idea about anything and am really enjoying this as I write it. The next episode is going to be on the Kumul Rebellion, so buckle up buckaroo. 

*Book your tickets now!* https://www.aftermaghrib.com/book Use code "AMFAMILY" for 20% OFF This week, Sayed Ali and Mohamed Ali are joined by the esteemed Sayed Hossein al-Qazwini, visiting from the holy cities of Najaf and Karbala, Iraq. Together, they delve into fiqh rulings on modern challenges such as addictions to music, drugs (including cannabis), and pornography. The discussion also explores the rulings on temporary marriage (mutah), its practical applications, and its context in Islamic law. They examine the fatawa of prominent scholars, alongside Quranic verses and various hadiths. We believe this is one of the most crucial conversations of our time, particularly for today's youth. Do you agree? *PS. This is our final conversion of the season*

In this episode of The Family Ties, Frank Abdul Shaheed hosts solo and reflects on the importance of family as a foundation for societal trust and love. He discusses his co-host, Faridah Abdul-Tawwab Brown's journey in Africa with her family for Quranic studies, and highlights the crucial role of mothers as first teachers. Frank emphasizes the different but equal roles of men and women, the significance of truthful interactions, and building an 'ethical army' to address societal ills. He calls for introspection and ethical actions as we approach the new year, aiming for a more united and model community.00:00 Welcome to The Family Ties01:40 Seasonal Reflections and Gratitude04:24 The Importance of Family Bonds06:20 Roles and Responsibilities in Society11:47 Cycles of Truth and Family20:25 Building an Ethical Army32:30 Concluding Thoughts and GratitudeThis podcast is about family life as a means to address current problems in American society. A scripture based African American perspective. Welcome to The Family Ties, a Prescription for Society.Through this experience, we invite you to join us in an exploration of the concept of family ties as a prescription for society.  YOUR HOSTS: Frank Abdul Shaheed &  Faridah Abdul-Tawwab Brown  This episode was edited by Darryl D Anderson of AMG - Ambassador Media Group visit https://www.ambassador-mediagroup.com/ __________________________________ Music Credit Back Home by Ghostrifter Official | https://soundcloud.com/ghostrifter-official Music promoted by https://www.free-stock-music.com Creative Commons / Attribution-ShareAlike 4.0 International (CC BY-SA 4.0) https://creativecommons.org/licenses/by-sa/4.0/Send us a textCopyright 2024

The Quranic Framework of Parenting by Shaykh Alaeddin ElBakri.For more information and further updates, please visit us at https://www.icoi.net. Hosted on Acast. See acast.com/privacy for more information.

Raise your children mentally resilient and build their confidence and self esteem.  Join the LIVE training - Mind & Life Transformation: https://themuslimlifecoach.org/mastermind/ This is a Quranic method for building them up to create amazing confident adults insha'Allah.  The Quranic Nafs Psychology approach to Mental and emotional health is 100% when it comes to solving self doubt, fear and anxiety for good. It's a Quran and Sunnah based approach to mastering mental and emotional health.  Life Coach Certification training is a training in the Science of the Nafs Psychology tools for therapy and coaching.  I am on a mission to spread this Quranic Science until it impacts and empowers every muslim. You will love it.  Jazakum'Allahu khair Abdul Shahid

In today's Tafsir, we uncover the unique wisdom of Imam Ali as he offers an unconventional remedy for pain, blending Quranic insights from Aya 4 of Surah An-Nisaa with natural elements. Discover how three blessed components create a remarkable healing potion, revealing the connection between spiritual wisdom and physical health. Let’s get started.

Conflicted's tour of Africa takes another turn, this time to the East, as we head to the horn of Africa to learn about that most ancient of lands… Ethiopia! Ethiopia is the cradle of humanity – the place where some of the oldest remains of homo sapiens have been found, and its history through antiquity is equally rich. In this episode Thomas and Aimen are going way back in time to tel us about great African civilizations like the Aksumite Kingdom, and all the fascinating stories that intersect with so many Biblical and Quranic tales from the period. In a sweeping history, we move on to discuss the ‘King of Kings' in Ethiopia who formed the Solomonic Dynasty – one which is still revered by the country today. And finally, we'll hear how this proud African country got its reputation for standing up to Imperialism, as they attempt to withstand attacks from Mahdists, the British and especially Italians, who sought to conquer and oppress it. But who would come out on top? And how would this all set Ethiopia up for the 20th century, when a new ruler would come in to take up the Solomonic mantle? New Conflicted Season 5 episodes will be coming every two weeks, but if you want to have your Conflicted fix every single week, then you'll have to join our Conflicted Community. Subscribers will get bonus episodes every other week, and can also join our Conflicted Community chatroom, where you can interact with fellow dearest listeners, discuss episodes past and future, get exclusive messages from Thomas and Aimen, ask future Q&A questions and so much more. All the information you need to sign up to the Conflicted Community is on this link: https://conflicted.supportingcast.fm/  Find us on Twitter: https://twitter.com/MHconflicted And Facebook: https://www.facebook.com/MHconflicted Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices

Expressions of universal principles are seen in empirical phenomenology just as expression of spirituality are seen in religion. Imagine a system where land is not just property but an endowment under religious trust, wielding significant social and political power handled by selected few — this is the concept of Waqf, now at the heart of fierce debates surrounding the Waqf Bill in India. Waqf, rooted in Islamic law (Quranic attestation is contested), involves dedicating property for religious or charitable purposes under Waqf boards, which today control vast estates worth billions. However, the controversy goes beyond land and legalities, touching upon deeper philosophical questions embedded in Bharatiya thinking—where do the lines between the spiritual and the material, the communal and the personal, blur. The debate around the proposed Waqf Bill 2024 highlights these ongoing tensions, while also raising questions about transparency, governance, and the role of religious endowments in a secular state. At its core, it invites a broader reflection on the intersection of spirituality and physicalism, urging us to rethink our relationship with land, power, and communal responsibility—challenging us to redefine what it means to own, manage, and serve in the complexities of modern India.Battle For Consciousness Theory : battleforconsciousnesstheory.comSnakes in the Ganga - http://www.snakesintheganga.comVarna Jati Caste - http://www.varnajaticaste.comThe Battle For IIT's - http://www.battleforiits.comPower of future Machines - http://www.poweroffuturemachines.com10 heads of Ravana - http://www.tenheadsofravana.comTo support Infinity Foundation's projects including the continuation of such episodes and the research we do:इनफिनिटी फ़ौंडेशन की परियोजनाओं को अनुदान देने के लिए व इस प्रकार के एपिसोड और हमारे द्वारा किये जाने वाले शोध को जारी रखने के लिए: http://infinityfoundation.com/donate-2/