Podcasts about quranic

Faiyaz Jaffer, Ed.D, executive director of the Islamic Center and chaplain at New York University, talks about how communities in our area and around the world are observing Ramadan this year. Photo: Muslims gather in Times Square to perform the Tarawih prayer during the Muslim holy month of Ramadan on February 20, 2026, in New York City. The event, held annually in Times Square since 2022, includes Quranic recitations, congregational prayers, and the distribution of meals for iftar, the breaking of the fast at sunset. New York City has an estimated over 800,000 Muslims and is the largest municipal Muslim population in the United States. Credit: Spencer Platt/Getty Images.  

The Remedy : EP 28 - The Quranic solution to a hard heart 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 29- The Quranic solution to the guilt of sin 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

On this episode, my guest is Hasan Kerim Güç. Kerim graduated from Istanbul High School in 1992 and from Yildiz Technical University in 1996. Between 1997-2004, he completed his master's degree in Information Systems and Business Administration in Baltimore, USA. He returned to Turkey in 2010. Realizing that the treasure he had been looking for for 14 years was right in his own home, he took the position of Chief Editor at Nefes Publishing House in 2014. Kerim nourishes his business life with Sufi studies and is pursuing a doctoral degree from the Usküdar University Institute for Sufi Studies. He has published four books.Show Notes* Rejecting the American Dream* Anatolian and Sufi Hospitality* Sufis and the Ottomans* Tanri misafiri (“God's guest”)* Togetherness, and the roots of Religion* When we welcome suffering, we make honey out of pain* Submission, servants and the prophet Mohammed* The Conference of the Birds / Stories from the Thirty Birds* Limits to hospitality in the Islamic world* Bereket / Baraka* Rumi's Guest HouseHomework* Kerim Vakfı* Stories from the Thirty Birds* Cemalnur Sargut: A Sufi Life of Love, Suffering, and Divine Union* Cemalnur Sargut Books* Kerim Guc - Instagram* Kyoto University Kenan Rifai Center for Sufi Studies* Ken'an Rifâî Chair of Islamic Studies at Peking University* University of North Carolina (UNC) Ken'an Rifâî Chair in Islamic StudiesTranscriptChris: [00:00:00] Welcome to the End of Tourism podcast, Kerim. Hoș geldiniz.Kerim: Thank you very much for having me.Chris: Yeah, it's my pleasure. Thank you for joining me today. Perhaps you could tell our listeners, where you find yourself and what the world looks like there for you.Kerim: Well, first of all, I'm an immigrant also. I was an immigrant. I lived in the US for a while, and then I came back to to my own country. And things are very different here than there, than it is in US. From the perspective of what I did... I was actually an engineer, and I was working in the IT fields, and I was living the American dream, and then I realized that there was some kind of an emptiness, and this whole thing, and I decided to go back to Turkey and [00:01:00] study Sufism, and since my mother was actually a Sufi teacher. She decided to actually move this whole Sufism into academia. So, she basically established an institute in Istanbul - Üsküdar Istanbul - at the University of Üsküdar. The difference between this institute and the other schools, the people like myself, like engineers, coming from different disciplines, including lawyers and whatnot, they were not able to do their masters or PhDs in Sufism, because in other universities, they require for you to actually have theology backgrounds. But with this new establishment, we were able to educate people from all different disciplines and, [00:02:00] so we basically concentrated on ethics rather than the religion itself.So, a lot of people coming from different areas, especially the white-collar people, living this, like - how do I say that? - it's a world of money and materialism and all kind of that stuff. They're coming to our institute and realizing that money or career is not the only goal for life.And we started to concentrating on things like spirituality more than the materialist world.Chris: Thank you. Well, I'm very much looking forward to exploring these themes with you and a little bit of the work that you do with Kerim Vakfı.Kerim: Sure.Chris: And so for the last season of the podcast, I'm very much interested in focusing on different hospitality traditions and practices from around the [00:03:00] world, as I mentioned to you. And, one of the key themes of the podcast is radical hospitality. Now, the word “radical” comes from Latin and it means “rooted,” or we might even say “local” or “living.”And so. I'm curious if there are any radical hospitality practices that you think are unique to your place, to Istanbul, or to the Sufi community that you might be willing to share with us today?Kerim: Well, Istanbul, actually, is a very metropolitan city. So like the other metropolitan cities, we kind of lost that - what we call the hospitality of Anatolia. Anatolia is basically the Eastern part of Istanbul. And in Istanbul, we have, right now, 25 million people in a very small area. And in older days when the population was smaller, [00:04:00] we were able to show our hospitality, because the Turkish hospitality is very famous, actually. In this area the hospitality is very famous, including the, you know, Greek and Arab hospitality. Usually, it's a little bit different than the western countries.For instance, we welcome people - we used to, and probably still, in the countryside - the people coming from other cities or countries or whatnot. The locals actually helped them out as much as possible. They even invite them to their own houses and let them stay for how long they want to stay. And this was kind of like a regular thing in the old days. It's still going on very much in the eastern side of Turkey, pretty much in the countryside. [00:05:00] But Istanbul, like other cosmopolitan cities, we kinda lost that. You know, neighbourly things. We have a lot of neighbours and we we have always good... we used to have a lot of good relationship with them, but nowadays, again, because of this material world, we kind of lost this hospitality.So from the Sufi point of view, hospitality is very important. It's interesting that you mentioned the “radical.” You were talking about where “radical” come from, but you didn't talk about where “hospitality” comes from. See, there is a relationship between the hospital and the hospitality and the way the Sufis look at things is very much like the illnesses in our body are our guests. So, we don't think that they're bad for you. They're actually [00:06:00] the guests of our house for a time being. So we show them the hospitality as much as we can, and then hopefully we say goodbye to them.Chris: Wow. Wow. That's fascinating. I do know that the term “hospitality,” hospital is part of that, and hospital historically came from these notions of hospitality. I mean, in the western world in, and at least in the Christian world, there's a kind of unauthorized history in which a lot of this hospitality, as you mentioned, that was offered to the stranger, was done by the families or the individual houses or homes within a community. A stranger would come and they would ask for hospitality, ask for food and shelter, and the family would have to decide whether to do that and how to do it. [00:07:00] And then at some point, the institution of the Church kind of stepped in and said, “you know what? You don't have to do this anymore. When the stranger comes to the community, when they show up at your door, just send them to us. Just send them to the church and we'll give them what they need.”And so this did a number of things, but the two most obvious ones, I think, are that the family, the individuals in the family and the community on a grassroots level, slowly ended up losing their ability, their unique kind of familial or personal ability to host the stranger. And at the same time, of course, the church used this as a way to try to convert, the stranger.Kerim: Right.Chris: And so I'm curious if there's anything in that realm that you see in the Islamic world, maybe in the Sufi world... you mentioned that, since the [00:08:00] imposition of modernity and the industrial Revolution in the world, we see less and less possibilities for small-scale, grassroots hospitality between people, in part, because there's so much movement, and of course, because the hospital has its brothers and sisters in the sense of the “hotel” and the “hostel.”Kerim: Absolutely.Chris: So, I'm curious if there's anything like that that comes to mind for you in regards to the Islamic world.Kerim: Well, one thing is about like the Ottomans. The Ottomans, when they were coming from the Anatolia and then started conquering all those places in the Balkan area, Greece and Bulgaria, Hungary and all those places, after they actually conquered, they sent Sufis to those places. And, like in Hungary, there is a person, his name is [00:09:00] Gül Baba, which means “Rose Father.” That's what they call him. He actually has his own tekke (tekke is like a church for Sufis). And this place, it's like a school more, more like a school, but it's a religious school.And in this tekke, he actually finds all those people with needs, and he pretty much helped them out with all those needs. And the people coming from different religions, they actually started liking people like from the Turks' point of view, because the Turks were symbolized by these Sufi movements. And instead of, you know, pushing people to convert or demolishing the churches and rebuilding mosques and stuff. Instead of that, they actually [00:10:00] welcomed people from all over the world, or all over the place, basically, to stay in the tekke, to eat and to get education in the tekke. So this was a great strategy of Ottomans. That's how they actually stayed in Europe for almost like 600 years. So that was very much like, you know, their strategy, I think. And in a good way.Chris: Yeah, you know, in my research I found out that there's still Sufi orders in the Balkans a group called the Bektashi.Kerim: Right.Chris: And of course, with the very little historical understanding that I had, I was very surprised. I had no idea. But of course, when I eventually went to visit the regions that my father is from, I saw churches, synagogues, and mosques, all in the same little neighbourhoods.[00:11:00] So, quite an impressive kind of understanding that the major religions in those places could coexist for so long. And that in the context of someone who grew up in North America, who thought it was the opposite (previously) and such things are so difficult.Kerim: Right. Right.Chris: So, Kerim, a mutual friend of ours has told me, that in the Turkish language, there is a phrase (and excuse my pronunciation). The phrase is tanri misafiri.Kerim: Right.Chris: Which translates into English as something like “God's guest.”Kerim: Right.Chris: Or “the guest sent by God.”Kerim: Right. Right.Chris: And so I'm wondering if you could speak about this phrase, maybe what it means to you and where you think it comes from?Kerim: Well, in Anatolia, it's a very famous phrase. And like I said previously, you know anybody coming from somewhere else, who comes into somebody's [00:12:00] house, is allowed to stay in the house as “the guest of God,” because we believe that God has sent that guest to us and we try to... you know, it's more like making that guest happy means making God happy. So, that's the understanding of older generations.In today's metropolitan areas, I don't think it's possible because of the security problems and everything. But like I said, in the countryside, people are very welcoming when it comes to this, because it is very important that knowing that person is actually coming from God, from Allah, so we have to take care of that person as much as possible to please God, actually.So that's how it is. I still see that in many cities in the [00:13:00] more eastern side of Turkey or south side of Turkey, or even north side of Turkey except in the bigger cities. But in the smaller cities, people are much more welcoming, again because of this specific idiom, actually.Chris: From tanri misafiri?Kerim: Right. Tanri means “God” in our language. In the original Turkish language, it's tanri, and, misafiri means “ the guest.”Chris: Yeah. So beautiful. Thank you for sharing that with us.Kerim: Absolutely.Chris: And so when guests arrive in a home, you know, in English, at least in, in the context of the older traditions, it is said that the guest or the potential guest, the stranger, asks for hospitality. They don't necessarily say “ they ask for food,” which we can imagine that surely they [00:14:00] do. They don't necessarily say that “they ask for shelter” or “accommodation,” which we surely we could imagine they do. But the literature often says they ask for hospitality.And so, when we think of hospitality today, we often think about people sitting around a table eating food together. And so I'm curious if there's a shared understanding among Sufis or at least the community that you live among and in, about the importance of both eating food and eating food together.Kerim: Togetherness is probably one of the most important things in the Islamic religion. Because like even our way of worshiping God - Allah - we try to do that in a union as much as possible. It is very interesting, the words that “religion” comes from.[00:15:00] Re- means “again,” and legion means “union.”So it's almost like “religion” itself means “to recreate the union,” “to reshape the union,” “ to have the union back,” because we have the tendency to be alone. And even you can imagine that in the western countries, in the western world, a lot of people want to be alone.Like, there's a lot of individuals rather than a group of people. And in the eastern world, it's a little bit different. We are more like family-oriented people. We try to do things together. I mean, there are advantages and disadvantages obviously, but there is a difference between them.So, we always had this [notion that] “the more is better,” basically. You know, more people is better. So, we help each other, [00:16:00] we understand each other, we talk about our problems. When we try to solve them, it's easier together. And if there's pain, you know, the pain actually, can be eased with more people, easier, I think, compared to have this pain alone. So, again, we're more family-oriented people.And the Sufi are very much like that. The Sufi always pray together, and they think that it creates a n energy, basically. It produces an energy that basically helps all of them at the same time, in a union.Chris: Hmm hmm. And do you find that sitting down for a meal together also creates that kind of union, or recreates as you were saying?Kerim: I think so. Doing any kind of activities, including eating... eating is basically the most common activity [00:17:00] that we do in our daily life and getting together, to talk about our things together, and discuss things together, all those things - togetherness, when it comes to the idea of togetherness - I think, is beautiful.Chris: Hmm, hmm. Amen. Yeah, I very much agree with that, Kerim.And so, when we think about hospitality, and we think about food, we often imagine big banquet tables and as you said, this sense of togetherness and celebration.But there's also, you know, from what little I've read, there's also this important aspect of the religious life in the Islamic world, and perhaps in the Sufi world as well that points to, maybe not the absence of food, but a different way of being fed, and a different way of feeding that doesn't [00:18:00] include the food we're used to, the kind of material food. And we often refer to this as fasting. And so, there's a beautiful video that you sent me, Kerim, of your mother speaking, and she recalls a phrase in that video from her own mother who said that “when we welcome suffering, we make honey out of pain.”And so, this is a question I very much want to ask you because I've fasted myself quite intensely. I'm curious, what is the honey that comes from fasting? Or, what do you think is the honey that comes from fasting?Kerim: Right? First of all, yeah, fasting is in our religion. So, we basically do that one month in the whole year. It's called Ramadan. In some cases, we actually do that because our Prophet Muhammad, when he [00:19:00] lived, he was fasting every Monday and every Thursday. So it was like a common practice for some of the religious people. And at least we do that one month in the whole year.And obviously, that month is a little bit difficult, you know, because we not only stop eating, we also stopped drinking and all that stuff. In theory, we should not be lying, we should not be telling bad things to other people or gossiping and all that stuff, but usually we do during that time. I mean, in theory, we should not be doing that.So it's like a whole discipline thing - the whole fasting. And at the end of the thirty days, you become a really, really different person. And first of all, one thing that [00:20:00] I feel, is that you understand the people who do not have food. We still have people in the world, unfortunately, in Africa, and all those places, the people, having less access to food as we do, and we feel like, oh yeah we don't actually thank God for all those things that he's giving to us. And this is the time that you start thinking about the reality and start thanking God for actually giving us all that food, twenty-four hours, seven days [a week]. And when you are fasting during that time, you are understanding the feeling of these people, who are like poor and who cannot eat.There are people now, in the social media, we are seeing people, who never had [00:21:00] chocolates in their life. The people living in these countries or in the cities or metropolitan cities, we never think about these things.So, we take these things for granted, and during that time of fasting, you start thinking about these stuff and then you become more thankful, and that's basically honey itself, after the suffering. And I wouldn't say “suffering,” because we don't suffer as much as they do, honestly.And we're just telling our egos, “just stop for a day to do bad things and stop eating,” and all that stuff that ego wants to have. And again, it's at the end of the thirty days, you become a new person because now you have a different mentality. Now, in the other eleven months, you still forget about these things, but [00:22:00] again, it comes through. It's like a cycle.Chris: Yeah. Yeah. I totally agree with you that, you know, gratitude is the honey and...Kerim: Absolutely.Chris: ...I remember the fasting that I did over the course of four years, and I don't know if it was as intense as the fasting that happens during Ramadan, but doing that fasting and trying to feed something other than myself for a time imbued a degree of hospitality and gratitude that I don't think I had ever felt before. And it sticks to me. It sticks to my bones to this day. And it's something that, like you said, I also have to constantly remind myself of those moments when I sit down to eat a meal, because it's so easy to forget.Kerim: Absolutely. Absolutely. And one thing is [00:23:00] basically during that time of fasting, you basically stop feeding your ego, and start feeding your spirit, basically. That's what I think.Chris: That's beautiful. Yeah. I absolutely understand that. Thank you, Kerim.So my next question is around the word “ submission.” So, translated into English, the word “Islam” means “submission.” Now I've read that this word can also be translated to mean “servants of God.” Servants of God.Now in English, the word “servant” can be synonymous with “host.” A servant and a host. Now, there's a book by an author named Mona Siddiqui called Hospitality in Islam. And in that book she writes, it's actually a quote, but she writes,“'What is faith?' The Prophet replied, ‘the giving of [00:24:00] food and the exchange of greetings.' He ends on a most dramatic note saying, “a house which is not entered by guests is not entered by angels.”Kerim: Perfect. Yeah.Chris: And it seems that in this phrase, the Prophet is suggesting that the way we are with guests and strangers has something to do with how we are with the divine, which I think you kind of alluded to a little bit earlier.And so I'm curious, is this something that you've seen in your own days or in those of others that you know? Is hospitality a practice that connects us to the divine?Kerim: Absolutely. Because reaching God, you need to reach people first. To be able to reach God... when I say “reach God,” meaning be in communication with Him, is basically being in a communication [00:25:00] with the people he created. So, to serve the people is basically serving him from the Islamic point of view.So, and that's a hadith that you mentioned in the book. It's a hadith of Prophet Mohammed, like you said. And Prophet Mohammed always... it was a common practice that he was hosting maybe, you know, 10-15 people every night. And he was a poor person, by the way. I mean, he doesn't have much money, much food or anything, but they share. There was a time that... there's a story that somebody, actually, one of his apostles rather, asks him to visit him for a dinner. So he invites him to a dinner.But during his conversation, Prophet Mommed said, “can I bring my friends too?”[00:26:00]And the apostle says, “of course you can bring your friends.” And he brings hundreds of people. Now, the host only have some bread, and maybe a little bit meat, and a little bit rice in the cup.So, he was ashamed because he doesn't have any money, and the Prophet Mohammed is going to bring all those guests together, and he didn't know what to do. But he uses submission, basically.He said, well, if Prophet Mohammed is coming, then something is going to happen. And as he was thinking all those things, Prophet Mohammed puts his hand on top of the rice holder. And every time he was putting rice onto the dishes, the rice never ends, the meat never ends. So he served like 200 people during this invitation and the food never ended.[00:27:00]So he was happy for his submission, basically.Chris: Wow. Beautiful. Thank you, Kerim.Kerim: Of course.Chris: You know, you have this beautiful book - that is still in the mail, unfortunately I haven't got my hands on it yet, but I'm very much looking forward to it - called Stories From the Thirty Birds, which I understand is inspired by The Conference of the Birds, this incredible book from I think the 1300s.And I'm curious if you could tell us a little bit about that book and what, if any inspiration or maybe teachings around hospitality that come from both, The Conference of the Birds and how you've employed it in your book.Kerim: Right. The Conference of the Birds is really a beautiful story of Farid ud-Din Attar who lived in Nishapur, which is in Khorasan, in Iran, today. And he was one of the very famous [00:28:00] Sufis at that time. He was the teacher of Rumi. A lot of people know Rumi. And he wrote this book about birds, millions of birds, who are in the process of going to their king, which is the phoenix (or what we call it simurg). And during that time, during that travel, they go through seven valleys, and in each valley some of the birds get lost, because the valleys actually symbolize things.Like, the first valley is the valley of intention. So, a lot of birds actually don't have the intention to reach their king. The king is basically symbolizing Allah (God), and the birds are symbolizing us very much, and we are getting [00:29:00] lost during the time of life. Like, our intention is basically this world. If our intention is staying in this world, then we stay in this world. And that's the valley of intention.And a lot of birds, like half of them, actually, get lost in this stage.And the second valley is the valley of love. And the birds that get lost in this valley are the ones that actually think the beauty is in this world, rather than they don't see the beauty of God himself. So they see the shadow of that beauty in the world, but they're content with that beauty, and they don't really want to move on.And again, the third valley is the value of wisdom. And the birds that get lost in this valley are the ones who think that knowledge, [00:30:00] in this world, is more important than anything else, and they don't realize the source of the knowledge is actually their king.So on and so forth, they go through the seven valleys and at the end of the seventh valley, only thirty birds remain. And the thirty birds, they're ready to see their king, and they go through this mountain called Qaf, where the  simurg, the phoenix lives (behind the mountain). And it's very difficult to get there, basically. When they get there, they can't find the king over there. They only find a mirror. So, they realize the king is themselves, but more specifically, the union of thirty birds. So simurg - the [00:31:00] phoenix - in Iranian, in Persian means “thirty birds,” actually. Si is “thirty.” “Burg” is “bird,” actually.So from what we understand is, the union of ourselves, what we are seeing, is our reflection, because the king is actually a perfect mirror. But we don't see ourselves, only, we see the union of thirty birds together. So there are birds that we don't think live together. For instance, a hawk doesn't live with a smaller bird together, but in this union, they live together. There in one. And they use whatever advantage they have together. So it's almost like being one and using the characteristics of every single bird [00:32:00] itself.Chris: And I imagine that someone growing up in a culture like that, whether back then or more recently, and hearing this story or hearing it multiple times throughout their life or maybe once a year, that that notion also might arise in the way that they are with others, the way they are with strangers.Kerim: Right.Chris: And so, I have one final question for you, if that's all right?Kerim: Absolutely.Chris: So, before we say farewell I'd like to ask you about Istanbul, and I'd like to ask you about the limits to hospitality. So, last year, on a trip I took to the city I met a friend of a mutual friend of ours, and for a couple of hours we walked around the Karakoy neighbourhood and he spoke to me about how the city has changed quite a bit over the last decade.For many people who grew up in Istanbul, the city [00:33:00] might now appear to be very difficult to live in. He said that the cost of living has skyrocketed. The rents, the rent prices or costs have doubled. And much of this is a combination of tourism and gentrification in the city.Now it seems that many religious traditions speak of the importance of welcoming strangers and offering them hospitality, but they also speak of the limits to such hospitality. In one particular, hadith or saying of the Prophet Mohammed, it is said that “hospitality is for three days. Anything more is charity or sadaqah.”Again, excuse my pronunciation.Kerim: No. That's perfect pronunciation.Chris: And so I'm curious, you mentioned a little bit earlier, in the Sufi community and perhaps in the Islamic communities, there is this notion of togetherness, but also that “more is better.” And so I'm [00:34:00] curious in the context of what's happening in Istanbul and what's happening in many places around the world, do you think there should also be limits to the hospitality that is offered to the guest or stranger?Kerim: Well, of course. I mean, of course we have financial issues here, and it's very difficult for us to actually serve other people as much as we want to. But again, when we are together, even if it's very difficult to live in the city, it's still something, you know?What I see: the rent went up, like you said, so the people try to move into their family houses, the houses there of their families and everything. And in western countries, it's difficult. You usually don't do this kind of stuff, but in our community, it's much easier to do these things. And, you know, the families welcome the children [00:35:00] more than other countries. So that's something I think that's a positive thing.But to the strangers. What do we do for strangers? Obviously, we do as much as possible. We may not be able to serve them as much as we used to, obviously, before this inflation. And we have the highest inflation in the world, or probably the second-highest inflation. So again, it's difficult, and Istanbul became probably one of the most expensive cities in the world. But even that, again, we may not be able to take them to dinner every night, but we serve what we have in the house, like in the Prophet Mohammed's story.Whatever we have, we share. And, we call it bereket, as in Arabic baraka, they call it. Baraka is something [00:36:00] like... we use it for money. It's not “more money.” That's not important. How do I say that? I don't even know how to say it in English, but it's more like “the luck of the money, itself.” Basically, you may be able to buy more stuff with less money based on your luck. That's basically what we call it. Bereket. So the bereket is much more important than the amount of the money or the financial thing. And the bereket always goes up when you share it.Chris: Beautiful. Yeah, I love that. I mean, in English, not to reduce it at all, but in English we say, quality over quantity.”Kerim: Yeah, absolutely.Chris: And you said that, in order to offer hospitality or the hospitality that we would like to offer to our guests, sometimes maybe that means not doing it all the time, [00:37:00] because one simply cannot. Right. It's not possible.Kerim: Right.Chris: But yeah, it's a really beautiful point.Kerim: Rumi is a very important Sufi, probably known by many Americans. Even the world knows him. He wrote a poem, which is about the guests. So, if you don't mind, I'm gonna read that, uh, it's called the Guest House and it goes like:This human life is a guest house. Every dawn, a new visitor arrives.A gladness, a sadness, a pettiness, a flash of insights all come knocking, unannounced.Welcome them all. Make room even if a band of sorrows storms inand clears your rooms of comfort.Still honour every guest.[00:38:00] Perhaps they empty you to prepare you for something brighter.The gloomy thought, the shame, the bitterness,greet them at the door with a smile, and lead them inside.Be thankful for whoever comes, for each is sent as a messenger from the beyond.So that's a poem by Rumi, and I think it pretty much explains the whole hospitality thing.Chris: Yeah, that's a gorgeous, gorgeous poem. I love that. I'll make sure that's up on the End of Tourism website when the episode launches.And so finally, Kerim, uh, I'd like to thank you so very much for being willing to join me today, to be willing to speak in a language that is not your first, or mother tongue, and to share with us some of the beauty that has touched your days. Before we say goodbye, [00:39:00] perhaps you could tell our listeners how they can follow and learn more about Kerim Vakfı, Stories from the 30 Birds, your book, and any other projects you might want them to know about.Kerim: We have a Sufi centre in North Carolina, at the University of North Carolina. We have a centre in China, Beijing University, and another center in Kyoto University in Japan. And my mother's book about the commentary of some Quranic verses is the one. For instance, Yasin is available through Amazon and my book Stories from the 30 Birds is available on Barnes and Noble and all that other places in US.Chris: Beautiful. Well, I'll make sure that those links are all available on the End of Tourism website and on my Substack when the episode comes out. [00:40:00] And on behalf of our listeners, tesekkur, tesekkur.Kerim: I thank you. Get full access to Chris Christou at chrischristou.substack.com/subscribe

The Remedy : EP 27 - The Quranic solution to worrying about the future 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 26 - The Quranic solution to lonliness 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 24 - The Quranic solution to emotional distress 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 25 - The Quranic solution to hoplessness in our dua 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 23 - The Quranic solution to lack of Imaan 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 22 - The Quranic solution to hypocrisy 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 21 - The Quranic solution to anger 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comEight nights left. Make them count.Quick reminder before we get into the tafseer: Zakatul Fitr is wajib on every Muslim — $20 per head this year. It's due before Eid prayer, so don't leave it to the last minute. If you're not sure where to give locally, I'll post the details for MWSC — Muslim Welfare Support Centre — in the Qaswa Community Group. Six Days — Picking Up From Last NightWe were in the middle of something last night and I want to finish it properly.Allah created the heavens and earth in six days — sittati ayyam. We established last night that no classical scholar ever read this as six 24-hour days. The word yawm in Arabic simply means a span of time — an epoch. Allah Himself uses the same word elsewhere in the Quran to mean 1,000 years, and in another place 50,000 years. The six-day literalism came from the Protestant Reformation, not from Islamic tradition, and it quietly seeped into some Muslim circles when logic (mantiq) got stripped out of the curriculum.So what do the six days actually mean?A paid subscription includes a free digital copy of the Surah Al-A'raf Study Guide and Workbook. One of my teachers — Professor Muhammad Mahdi Jenkins, formerly Gary Jenkins, a nuclear physicist turned psychologist who eventually became Muslim — spent years building a theory that maps the six stages of cosmic creation to the Quranic account. Is this the traditional tafsir? No. But does it violate the Arabic, contradict established tafsir, or conflict with what the Prophet ﷺ or the early generations said? No. So it sits within the acceptable range of new tafsir.Here's what the physics looks like:Stage one: light. The universe began as a singularity — a point of infinite density containing intense concentrated energy. That energy expressed itself across the entire electromagnetic spectrum. When we say light, don't just picture what your eyes can see. Visible light is actually a tiny sliver of the full electromagnetic spectrum. The rest — radio waves, microwaves, X-rays, gamma rays — is all light we cannot see. That was stage one.Stage two: particles. When energy exceeds E=mc² — energy equals mass times the speed of light squared — matter emerges. The first particles came into existence. But here's where it gets interesting. Physics tells us that whenever matter is created, equal amounts of antimatter are also created. And when matter meets antimatter, they annihilate each other. Cancel out completely. Leave nothing but energy. By pure theory, nothing should exist in this universe — because every particle of matter should have been cancelled by its antimatter counterpart.And yet. Here we are.

The Remedy : EP 20 - The Quranic solution to seeking other's approval 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 19 - The Quranic solution to marital disputes 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

Understanding Authentic Tafsir and the Dangers of Weak Narrations in Qur'anic Interpretation | Guidance for Students of Knowledge on Reliable Islamic Sources | ZAD Academy Audio | Blogpost by Zayd HajiAssalamu Alaikum wa Rahmatullahi wa Barakatuh,I am Zayd Haji, a student at ZAD Academy. In this lesson from ZAD Academy, we explore an important topic for students of Islamic knowledge: the importance of authentic sources in the interpretation of the Qur'an (Tafsir). Scholars have emphasized that not every book of tafsir should be studied by beginners because some contain weak narrations, Isra'iliyyat reports, or unverified hadith.Understanding the Qur'an correctly requires relying on authentic sources and the methodology established by the early scholars of Islam.Islam encourages Muslims to seek knowledge but also warns against speaking about religion without proper understanding. Allah says:“And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those one will be questioned.” (Qur'an 17:36 – Quran.com)This verse highlights the responsibility of Muslims to ensure that the knowledge they learn and share is authentic and verified.Scholars therefore emphasized studying tafsir through reliable sources and verified narrations.Some early books of tafsir included narrations known as Isra'iliyyat, which are stories transmitted from Jewish or earlier religious traditions about ancient prophets and nations.While some of these reports may contain historical elements, many of them cannot be verified. For this reason, scholars warned that students of knowledge must approach them with caution.Narrated `Abdullah bin `Amr: The Prophet (ﷺ) said, "Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire."Sahih al-Bukhari 3461https://sunnah.com/bukhari:3461However, scholars clarified that such narrations cannot be accepted if they contradict the Qur'an or authentic Sunnah.Another concern mentioned in the lesson is the use of weak or fabricated hadith in explaining Qur'anic verses, especially regarding the virtues of certain surahs.The Prophet ﷺ strongly warned against falsely attributing statements to him:Narrated Al-Mughira: I heard the Prophet (ﷺ) saying, "Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hell-Fire." I heard the Prophet (ﷺ) saying, "The deceased who is wailed over is tortured for that wailing."Sahih al-Bukhari 1291https://sunnah.com/bukhari:1291Because of this warning, scholars of hadith developed rigorous methods to verify narrations and ensure authenticity.The correct approach to understanding the Qur'an follows a well-established scholarly method:Explaining the Qur'an with the Qur'an itself.Explaining the Qur'an through authentic Sunnah.Understanding the Qur'an through the explanations of the Companions of the Prophet ﷺ.Using the interpretations of trusted classical scholars.Allah also emphasizes the purpose of revelation:“And We revealed to you the message so that you may explain clearly to the people what was sent down to them.” (Qur'an 16:44 – Quran.com)This verse highlights the role of the Prophet ﷺ in explaining the Qur'an, making the Sunnah an essential source of interpretation.Tafsir should be studied through authentic and reliable Islamic sources.Beginners should avoid books that contain many weak or fabricated narrations.Some early tafsir works include Isra'iliyyat reports that require scholarly evaluation.Scholars of hadith carefully verify narrations before accepting them.The Qur'an must be understood through the Qur'an, Sunnah, and the explanations of early scholars.

The Remedy : EP 18 - The Quranic solution to financial stress 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 17 - The Quranic solution to ingratitude 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 16 - The Quranic solution to procrastination 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 15 - The Quranic solution to materialism 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 14 - The Quranic solution lusts and desires 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 13 - The Quranic solution to Betrayal 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

In this episode, we journey into the concept of Maskh — the mysterious transformation mentioned in Islamic tradition — and examine what truly separates humans from animals. Through the lens of Quranic verses about punishment, changing skins, and divine justice, we explore whether these descriptions point to something deeper than conventional interpretations of hellfire. We discuss the role of the tongue as the messenger of the intellect, the idea of repeated states of existence, the spiritual meaning behind recurring forms, and subtle signs that reveal inner realities. This episode challenges familiar assumptions about punishment, reincarnation, the nature of the soul, and the wisdom behind Allah's justice — without overlooking the theological weight of these profound themes.

The Remedy : EP 12 - The Quranic solution to arrogance 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 11 - The Quranic solution to envy 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

Ust. Hamza joins Dr. Syed for a deep and bracing conversation about what it truly means to be a man of strength in times of crisis. Ust. Hamza opens up about pursuing combat sports not for violence, but to confront fear itself, using it as a gateway to discuss the Islamic blueprint for building genuine courage. This isn't about bravado; it's about spiritual grounding, the prophetic example, and remembering death to truly live with purpose.Then, the conversation sharpens its focus. In an age of performative outrage, especially regarding Gaza, they dissect the moral cowardice lurking beneath much of our online "dawah." They challenge us to move beyond metrics and likes toward real civil disobedience and internal reform. The core argument is a return to a Quranic framework for change: one that starts with transforming the self, boycotting our own sins first, and finding strength in sincerity and gratitude, not secularized activism.This episode is a call to un-alive the ego, to discard imported ideologies like the "red pill," and to find our true model in the character of the Prophet Muhammad (peace be upon him). It's a roadmap for disillusioned men seeking real strength to face the real problems of the Ummah—not through branding, but through brotherhood, building institutions, and uplifting the next generation of leaders. This isn't just a podcast; it's a reset.

The Remedy : EP 10 - The Quranic solution to backbiting 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 9 - The Quranic solution to public criticism and negativity 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 8 - The Quranic solution to maintaining family ties 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 7 - The Quranic solution to oppression and injustice 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

Send a textIt is the elephant in the room that breaks countless hearts: You find the perfect person—religious, educated, successful—but the family says "No" because of their last name.In this episode, we sit down with Sheikh Mohamed Ishtiaq to tackle the taboo subject of the "class system" in our community. Is rejecting a suitor based on lineage or tribal status actually valid in the eyes of Allah? Or is it just culture disguised as religion?We dive deep into the Quranic perspective on compatibility, the "spinster crisis" facing our youth, and whether parents are protecting their daughters or just their own reputations. If you are struggling with family pressure or just want to understand the reality of marriage in the West today, this conversation is for you.Topics & Questions Covered: The Class System: Why do we still stick to "classes" in marriage in 2026?   Lineage vs. Wealth: Is it just about bloodlines, or can money change your status?  Culture vs. Quran: How do we square classism with the verse "The most noble of you is the most righteous"? (49:13)   Valid Rejections: Is it a sin for a father to reject a religious man solely because of his tribe/class?   Broken Hearts: Advice for compatible couples (doctors, engineers) torn apart by family prejudice.   The Marriage Crisis: Is this system causing the delay in marriage we see in the community?   For the Parents: Are you protecting honor or prioritizing reputation over happiness?   The Solution: What should you actually look for in a spouse?Follow us on social media:- Instagram: @motivateme313 or @ozmedia313- Website: ozmedia313.com- Facebook: ozmedia313-TikTok: @ozmedia313-Apple Podcast: ozmedia-Spotify Podcast: ozmediaThis show was sponsored by:-The Family Doc https://thefamilydocmi.com/-Juice Box Juiceboxblend.com-Holy Bowly http://www.myholybowly.com-Wingfellas thewingfellas.com-Hanley International Academy https://www.hanleyacademy.com-Malek Al-Kabob malekalkabob.com-Bayt Al Mocha https://baytalmocha.com/-Chill Box https://www.chillboxstore.com/-Royal Kabob https://www.royalkabob.com/-GEE Preparatory Academy https://www.gee-edu.com/schools/geepreparatory/index#IslamicMarriage #SheikhMohamedIshtiaq #MuslimMarriage #Classism #YemeniCommunity #OzMedia #Motivateme313 #Dearborn #MuslimFamily #MarriageAdvice #Nikah

The Remedy : EP 6 - The Quranic solution to weakness 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 5 - The Quranic solution to abuse of power 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

هل تشعر أحيانًا بالضياع وسط كثرة الفتن والمعلومات على وسائل التواصل الاجتماعي، وتتساءل كيف ترتب أولويات حياتك ودينك؟في هذه الحلقة، نستكمل رحلتنا مع الفئة القرآنية النخبوية "أولي الألباب"، الفئة التي يمثل وجودها بناءً لتاريخ الأمة. نكتشف كيف يوازنون بين التعبد (الذكر) والتأمل (الفكر)، وكيف يطبقون "فقه الأولويات" في تفاصيل حياتهم؛ حيث يدركون الأهم فالمهم، تماماً كإدراكنا لأهمية إنقاذ حياة المصاب قبل الاهتمام بشكله. سنتعلم كيف نجمع بين "الحكمة النظرية" للتخطيط السليم و"الحكمة العملية" للتطبيق الدقيق، وكيف نحمي أنفسنا من زيغ "الآيات المتشابهات" بالتمسك بـ "المحكمات" في زمن كثرت فيه فتن الإنترنت.أهم المحاور التي ستستمع إليها:جناحا النجاة: كيف يحقق أولو الألباب التوازن المثالي بين الذكر والفكر؟فقه الأولويات: لماذا يجب أن نرتب أولوياتنا الإيمانية (كالتزود بالتقوى للحج) كما نرتب أولوياتنا الدنيوية المنطقية؟سر الحكمة: ما الفرق الدقيق بين الحكمة النظرية (رؤية الحل) والحكمة العملية (تنفيذ الحل)؟بوصلة الفهم السليم: كيف نعتصم بـ "الآيات المحكمات" (أم الكتاب) ونبتعد عن فخاخ "المتشابهات" التي تثير الفتن وتشتت الأمة؟

The Remedy : EP 4 - The Quranic solution to the neglect of the vulnerable 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

هل تساءلت يوماً عن تلك الفئة النخبوية التي ذكرها القرآن الكريم ١٦ مرة باسم "أولي الألباب"، ولماذا هم السر وراء تقدم الأمة أو تخلفها؟في هذه الحلقة الرمضانية، نغوص في أعماق القرآن الكريم لنستكشف صفات "أولي الألباب"، هذه الفئة الغائبة والمغيبة في واقعنا اليوم. نتعرف على كيف يجمع هؤلاء بين المعرفة العميقة بالعلوم الحديثة والتأمل في آيات الكون، وبين الاتصال الدائم بالله عبر "الذكر" في كل أحوالهم. كما نكشف عن السر المذهل والفرق الجوهري بين التفكر والعبادة "قبل الذكر" مقارنة بما "بعد الذكر"، وكيف يحلق المؤمن بجناحي الذكر والفكر معاً.أهم المحاور التي ستستمع إليها:الفئة المفصلية: لماذا تُذكر فئة "أولي الألباب" دائماً في خواتيم السور والقضايا المصيرية؟الاتصال القلبي: كيف يتحقق الذكر الدائم (قياماً وقعوداً وعلى جنوبهم) رغم الانشغال بالحياة؟معادلة الارتقاء: الفرق الشاسع بين الصلاة والتفكر قبل الذكر وبعده.البصيرة العميقة: كيف يدرك أولو الألباب المصلحة الراجحة وحكمة الله في التشريعات كحكم "القصاص" لحماية المجتمع؟

The Remedy : EP 3 - The Quranic solution to division 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

The Remedy : EP 2 - The Quranic solution to racism 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute

In this transformative episode, Inside the Vault with Ash Cash sits down with Imam Rashad Abdul, a scholar of Quranic Arabic, comparative religion, and Black liberation theology, to explore one of the most important conversations in the Black community today: the relationship between Christianity, Islam, identity, and economic empowerment.Imam Rashad breaks down:– Why 20–40% of enslaved West Africans were Muslim – The real link between Christianity, Islam, and Black liberation – What the Quran actually says about Jews and Christians – Why Jesus was never worshiped as God in early Christianity – How both faiths can unite to transform the Black community – The economic blueprint inside scripture — wealth, stewardship, and power – Why miseducation keeps Black people divided spiritually and financially – How Islam in America evolved from the Nation of Islam to modern Sunni practice – Identity, trauma, and the psychology of choosing faith – What new Muslims must know when embracing IslamThis episode isn't about debate. It's about truth, unity, and empowerment for a people who share the same history, the same struggle, and the same need for collective elevation.Follow Imam Rashad Abdul: @rashadabdul_ Follow Inside the Vault: @InsideTheVault Follow Ash Cash: @IAmAshCash⏱ TIMESTAMPS 00:00 — The statement that shook the room: “Jesus never said ‘I am God.'” 00:22 — Why 20–40% of enslaved Africans were Muslim 00:54 — Islam as a liberating message for Black America 01:21 — Judaism, Christianity & Islam: shared historical roots 01:55 — Religion, control & why faith became political 02:14 — Inside the Vault introduction 02:29 — Who is Imam Rashad Abdul? 03:04 — Why this conversation matters for Black unity 03:42 — Christianity, Islam & money: the foundation of America 04:07 — The first controversial question about Jesus' divinity 05:28 — Why Black Christians & Black Muslims share the same history 06:18 — Fatherhood, trauma & psychological patterns in our community 07:54 — Slavery's impact on Black religious identity 09:12 — Early Black Christian interpretations vs European Christianity 10:58 — Why many African Americans choose Islam today 12:48 — How West African Islamic culture shaped Black America 13:23 — How Islam entered America through the Nation of Islam 14:47 — Malcolm X, Elijah Muhammad & Black liberation theology 16:33 — Christianity used as psychological control during slavery 17:08 — “We are one people” — unity over division 18:04 — Why Muslims cannot disconnect from their community 19:08 — What the Quran actually says about Jews & Christians 21:10 — The Trinity vs the Quranic concept of God 22:56 — How Greek philosophy influenced the New Testament 24:50 — Cultural context & how theology evolved after Jesus 25:54 — Islam's teachings on money, wealth & stewardship 27:38 — Wealth as responsibility, not greed 29:20 — Adam's story & human potential 31:05 — Joseph & economic intelligence in scripture 33:22 — Zakat: purifying wealth and uplifting the poor 35:10 — Is wealth spiritually dangerous? 36:42 — Religion, poverty & controlling the masses 38:01 — How Prophet Muhammad modeled entrepreneurship 39:18 — Independence vs dependency in the Black community 40:51 — Why the Black Muslim economic model is powerful 42:31 — Cultural confusion vs true Islam 43:56 — Identity issues among Black Muslims 45:14 — The “Arabization” challenge in U.S. Islam 47:09 — Isolation of new Muslims & lack of mentorship 49:05 — The psychological legacy of “white Jesus” 50:18 — How Islam & Christianity overlap more than people realize 52:42 — Misunderstanding theology keeps us divided 54:56 — Why both faiths must unite economically 56:21 — The Jewish wealth blueprint & economic discipline 58:44 — Competing ideologies & ego in leadership 1:00:38 — Why Islamic growth threatens some leaders 1:02:45 — What the Black community is missing economically 1:04:11 — How Muslims & Christians can build together 1:05:43 — The future of Black religious leadership 1:08:22 — What new Muslims must know 1:10:04 — Taking shahada: what happens next 1:12:00 — Islam as a lifelong journey of growth 1:13:10 — Final wisdom from Imam Rashad 1:14:44 — Follow Imam Rashad & get his book 1:15:30 — Closing the VaultAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

(0:00) Intro(2:00) Why we don't know the Sahabiyat a system failure(2:36) Umar (RA) appointing women leadership in early Islam(3:00) Women need women role models not only men(3:12) Women in wars vs today's restrictions(3:26) “Stage 2 cancer” metaphor society makes it worse(4:09) Scholar debate Umm-e-Ammarah vs cultural Islam(5:13) Umm-e-Ammarah's sacrifices and why they were hidden(5:43) Hazrat Aisha (RA) hadith knowledge and authority(6:12) Tafseer debates Sahaba learning from Aisha (RA)(6:38) How society reduced women's stature(7:10) Young woman teaching top minds(7:29) Fatima (AS) inheritance Quranic reasoning(8:18) Property rights responsibility and accountability(8:40) Cultural family fights vs Islamic families(10:07) Islam gave power why people don't take it(10:46) “I have daughters” finding real Muslim heroines(11:18) Education and research no barriers(11:43) Warning against victim mindset(12:14) Self-imposed victimhood and conditioning(13:41) Identity and Islam misrepresenting Deen(13:56) Hafsa (RA) equality in marriage(14:29) Why timid upbringing is common(14:55) Courage is human fitrah closing message Hosted on Acast. See acast.com/privacy for more information.

Can three Quranic surahs unlock vivid dreams of heaven and hell? Sahil Adeem warns of collapsing morality, global stakes, and a simple nightly action that challenges your faith identity today. Hosted on Acast. See acast.com/privacy for more information.

English---Seafood - Shāfiʿī - Ḥanafī | Fatwā Clarified | Shaykh Muḥammad Sāqib Iqbāl--------------------------------------------------------------------The video explains the differing views on the permissibility of consuming various seafood items in the Ḥanafī and Shāfiʿī schools of Islamic jurisprudence.Ḥanafī Madhhab: (0:06-1:22)Only fish are considered ḥalāl (permissible) from sea animals.The permissibility of prawns and shrimps depends on whether Ḥanafī jurists classify them as a species of fish. (0:13-0:28)Lobsters, squids, crabs, octopuses, and turtles are unanimously considered ḥarām (forbidden) as they do not belong to the fish family. (0:40-0:56)Venomous, poisonous, or harmful fish are ḥarām even if they are fish. (1:02-1:09)Fish that die naturally and float on the water's surface are also ḥarām. (1:11-1:19)Shāfiʿī Madhhab: (1:24-2:32)All sea animals that cannot survive out of water are generally ḥalāl, with the exception of harmful animals. (1:34-1:41)Fish, prawns, and shrimps are all ḥalāl. (1:43-1:46)There are two valid positions regarding sea animals that can survive out of water:The consumption of frogs is unanimously ḥarām due to the prohibition of killing them. (2:41-2:59)The speaker emphasizes that the prohibition of certain seafood like lobsters in the Ḥanafī school is not an innovation, as similar positions exist within the Shāfiʿī school, contrary to what some "naïve Shāfiʿī brothers" and "lazy" individuals claim. (3:25-4:16) He cites classical Shāfiʿī texts and scholars to prove the existence of this valid position (7:44-11:06, 12:48-12:58, 25:17-29:20).The video further discusses the traditional approach of Shāfiʿī scholars in dealing with issues having two valid positions, stating that a muftī has the right to issue a verdict based on either. (18:00-18:18)Both Ḥanafī and Shāfiʿī madhhabs derive their rulings from the Quran and Sunnah, with differences arising from their interpretation. (32:08-32:15, 35:41-35:54)Ḥanafīs cite Quranic verses prohibiting dead meat (32:15-32:40) and Hadith explicitly permitting only fish and locusts. (32:45-34:26) They also note the absence of narrations where the Prophet or companions consumed seafood other than fish. (34:28-35:33)Shāfiʿīs cite Quranic verses stating "the catch of the sea is made ḥalāl for you" (36:00-36:31) and a Hadith stating "the water of the sea is pure and its dead is ḥalāl." (37:55-38:18)The speaker's objective is to demonstrate that all Islamic schools of thought base their rulings on the Quran and Sunnah, refuting the notion of "blind following" or unjustified criticism of established jurisprudence. (38:40-39:33)

In this lecture, we explore the beautiful name of Allah "Al-Musawwir" (The Fashioner), reflecting on its meaning, Quranic context and its relevance to creation, human identity and self-worth in the modern world.

Hazrat Sulaiman (AS), Time Travel & Takht-e-Sulaiman — Sahil AdeemSahil connects Quranic events to time, space, and intergalactic travel — a mind-bending explanation you've never heard before. Hosted on Acast. See acast.com/privacy for more information.

Jawad Mian is the founder and managing editor of Stray Reflections, serving elite hedge funds and family offices worldwide, while uniquely integrating deep spiritual wisdom with global macro investing through his acclaimed book and podcast.3:00 - Jawad shares how seeking his entrepreneur father's approval shaped his drive for success, revealing the subconscious motivation behind his ambitious twenties working in finance.5:30 - The evolution of motivation: 20s spent seeking dad's approval, 30s deepening spiritual life, 40s focused on marriage—how Jawad's purpose transformed across life decades while pulling more from himself by showing up for others.7:00 - Why Jawad walked away from launching his hedge fund at 30 despite Market Wizards aspirations: "I realized I'm not the same guy who had that dream when he was 20."11:00 - The pivotal Quranic verse that reframed everything: "Competition in worldly increase diverts you until you visit the graveyards"—realizing material pursuits alone weren't enough after witnessing his father's success without contentment.21:00 - Inside Stray Reflections' boutique model: serving 30-40 elite clients at $30K+ annually, rejecting scale for depth, quality, and protecting creative freedom from institutional pressures.28:00 - Big Idea: "There's a certain magic in the mundane" - Jawad's discovery that extraordinary insights emerge from ordinary moments through journaling, not just dramatic events.38:00 - The contrarian case for indexing: Why Jawad holds 80% in passive index funds despite being a macro analyst, acknowledging his cognitive biases and preserving mental bandwidth.46:00 - Writing as meditation: How daily writing became spiritual practice, processing experiences and ideas without agenda, leading to unexpected business opportunities.55:00 - Information diet philosophy: "I'm only reading to write...I trust that what is important will come to me" - shifting from consuming everything to intentional, curated knowledge.59:00 - Redefining success through faith: "Wealth in excess of daily provision isn't a blessing, it's a test" - the Islamic framework of stewardship over ownership that transforms how Jawad approaches money and achievement.Podcast Program – Disclosure StatementBlue Infinitas Capital, LLC is a registered investment adviser and the opinions expressed by the Firm's employees and podcast guests on this show are their own and do not reflect the opinions of Blue Infinitas Capital, LLC. All statements and opinions expressed are based upon information considered reliable although it should not be relied upon as such. Any statements or opinions are subject to change without notice.Information presented is for educational purposes only and does not intend to make an offer or solicitation for the sale or purchase of any specific securities, investments, or investment strategies. Investments involve risk and unless otherwise stated, are not guaranteed.

Urdu Friday Sermon delivered by Khalifa-tul-Masih on December 12th, 2025 (audio)

Bengali translation of Friday Sermon delivered by Khalifa-tul-Masih on December 12th, 2025 (audio)

Tamil translation of Friday Sermon delivered by Khalifa-tul-Masih on December 12th, 2025 (audio)

Send us a textMuslims with doubts! Doubt no more! YOU are welcome to come onto the stream and tell us your doubts about Islam. Doubt Busters is here to help empower you. So keep a note of your doubts and questions on Islam and call into the show or post your questions in the live chat.  Please note : waiting lists are very high and places are limited to a maximum of 10 placements at any given time so keep your questions concise, to the point and please be patient. Link to join the stream : GAZA: Shelter Projecthttps://fundraise.matwproject.org/gaza-shelter-project-dowie--x61yxbPlease support Br Ijaz with his monthly medical fees: https://buymeacoffee.com/ijazthetrini© 2025 EFDawah All Rights ReservedWebsite : https://efdawah.com/https://www.patreon.com/EFDawahhttps://gofund.me/7cb27d17https://www.paypal.me/EFDawahTimestamps:00:00 - Intro 01:08 - EF Dawah Panel join: Format of the Stream03:09 - Sanch joins03:44 - Understanding Free Will vs Predestination10:11 - Answering Questions about the Unseen12:09 - Debunking the claims against Free Will14:02 - Exploring the concept of Free Will vs Qadr18:54 - Br. Sarmad joins: Chinwag 20:44 - Insights about Qur'an 04:78-7927:44 - Elucidating the concept of Rizq in Islam32:32 - Advice about giving Dawah 33:53 - Explaining Rizq through Quranic verses40:02 - muslim joins40:34 - Doubt about likeness of Allah with humans41:06 - Clearing the doubt: Allah being incomparable43:14 - Discourse on the Nature of Allah47:44 - Understanding hadith about Allah's features 50:02 - Discussion on comprehending Allah's form 55:02 - Advice to muslim about Allah's nature1:07:53 - fareed joins: shares his background 1:09:50 - Doubt about Evolution vs Islam1:13:10 - Scrutinizing the theory of human evolution1:16:01 - Evidence for the special creation of Adam 1:18:14 - Truth about Scientific conclusions1:24:42 - Discussing relation b/w science & religion1:27:58 - Resources for studying Evolution & Islam1:29:48 - Is Intellectualism linked to Atheism?1:34:58 - Truth about Richard Dawkins1:37:32 - The West attacking Muslim intellectuals 1:41:50 - Reality of modern atheists1:46:20 - Atheists conceding Necessary Existence1:48:20 - Problems with Atheism: Nihilism 1:52:21 - Proofs for the Veracity of Islam1:57:11 - The Inimitability Challenge of the Qur'an 1:59:08 - Discourse on "Peer" culture in south asia2:10:52 - Islamic perspective on the Problem of Evil2:28:16 - Omar joins2:29:07 - Grasping Prophet's marriage with Aisha ؓ 2:40:42 - Refuting claims against Prophet's marriage2:47:23 - Analysing the hadith of Prophet's marriage2:54:32 - Colonization's impact on the muslim world2:58:39 - Lying about the character of the Prophet3:00:13 - Origin of social construct of teenagehood3:01:09 - Conditions of Marriage in Islam3:03:46 - Okan joins: Doubt about Self3:07:15 - Amanda joins3:07:30 - Navigating Islamophobic family as a revert3:10:49 - Advice to Amanda about caring for the self3:12:20 - Importance of Connecting with Allah3:13:46 - Having Sabr & seeking help in hardships3:18:58 - Need of Reaching Out during hard times3:19:20 - Message to Muslims3:23:41 - Closing Remarks & Wrapping UpSupport the show

Sam Shamoun exposes Quranic passages that he says reveal how Muhammad treated his wives, including one he left alone for life after losing attraction. He questions how such acts could reflect mercy, contrasting Muhammad's conduct with Jesus' compassion and highlighting the moral divide between the teachings.

When Allah asks us in Surah An-Nisa: “What is wrong with you?” - He is speaking to those who ignore oppression and suffering around them.In this episode, Shaykh Muhammad Alshareef (rA) reminds us of a powerful spiritual responsibility: listening to and supporting the oppressed. We explore the Quranic verses calling us to defend those who cry out “Our Lord, rescue us”, and the prophetic promise that Allah will never disgrace the one who stands with the vulnerable.You will hear reminders from the life of the Prophet ﷺ - how his protection from Allah was tied to caring for the afflicted - and the warning he gave Mu'adh (ra) about fearing the Dua of the oppressed, a Dua with no barrier between it and Allah.This episode will shift how you see activism, mercy, and the protection Allah grants those who step up.May Allah make us a source of relief, never a cause of harm. Ameen.Get inside Art of Raising Muslims: https://www.raisingmuslims.com/art