Podcasts about salafism

ORIGINAL AIR DATE: NOV 18, 2017The longest prophecy in the NT is Revelation chapters 17-18. This prophecy has also received the most wide-spread commentary and analysis than any other. Opinions vary as to the identification of the Great Harlot and the meaning of the beast she rides but one thing is clear: the Scriptures present this prophecy within a context of a literal city.Is this city Rome, Babylon, Jerusalem, or perhaps New York City? There are arguments for each. However, one candidate for this city of the whore that makes drunk the Kings of the earth is receiving renewed attention. That city is Mecca within the Kingdom of Saudi Arabia. Can it be that Mystery Babylon has arisen on the world stage in our time in the form of Islam and specifically the form of Islam originating from the Kingdom of Saudi Arabia known as Wahhabism, also known as Salafism?Stay tuned for my conversation with author, researcher, and prophecy expert Joel Richardson in this episode of SER.

Har du någonsin känt press att "välja sida" inom islam? I dagens avsnitt samtalar Salih med Salim om grupperingar bland muslimer och behovet av tillhörighet.I samtalet utforskar de den känsliga balansen mellan gemenskap och sekterism. Våra gäster delar med sig av personliga erfarenheter om hur grupplojalitet ibland kan stå i vägen för islams grundprinciper.Lyssna för att höra hur vi kan fokusera på det som verkligen förenar muslimer – Koranen och Sunna – istället för att fastna i etiketter som "salafi" eller "sufi".

Professor Robert Rabil discusses the fall of Assad and situation in Syria, the collapse of the "Axis of Resistance", the future of Lebanon, regime change in Jordan and Iran, the Gulf, the interests of Turkey-Israel-America, the danger of Islamic radicalism, the fate of Christians in the region, and more! Watch on BitChute / Brighteon / Rokfin / Rumble / Substack Geopolitics & Empire · Robert Rabil: Post-Assad Middle East, Fate of Syria Uncertain, Axis of Resistance Collapsed #499 *Support Geopolitics & Empire! Donate https://geopoliticsandempire.com/donations Consult https://geopoliticsandempire.com/consultation Become a Member https://geopoliticsandempire.substack.com Become a Sponsor https://geopoliticsandempire.com/sponsors **Visit Our Affiliates & Sponsors! Above Phone https://abovephone.com/?above=geopolitics easyDNS (use code GEOPOLITICS for 15% off!) https://easydns.com Escape The Technocracy course (15% discount using link) https://escapethetechnocracy.com/geopolitics LegalShield https://hhrvojemoric.wearelegalshield.com Sociatates Civis (CitizenHR, CitizenIT, CitizenPL) https://societates-civis.com Wise Wolf Gold https://www.wolfpack.gold/?ref=geopolitics Robert Rabil Websites Website https://www.robertrabil.com Books https://www.robertrabil.com/books X https://x.com/robertgrabil TNT Radio Archives https://tntradiolive.podbean.com/?s=robert%20rabil About Robert Rabil Robert Rabil is professor of political science at Florida Atlantic University. He served as the Red Cross's Chief of Emergency in the Baabda region, Beirut, during Lebanon's civil war and was the project manager of the US State Department-funded Iraq Research and Documentation Project. He has been awarded the LLS Distinguished Faculty Award, LLS Distinguished Professor of Current Affairs, and FAU Scholar of the Year award. He was conferred with an honorary Ph.D. in humanities from the Massachusetts College of Liberal Arts. He is author of Embattled Neighbors: Syria, Israel and Lebanon, Syria, the United States and the War on Terror in the Middle East, Religion, National Identity and Confessional Politics in Lebanon, Salafism in Lebanon: From Apoliticism to Transnational Jihadism, The Syrian Refugee Crisis in Lebanon: The Double Tragedy of Refugees and Impacted Host Communities, and White Heart. *Podcast intro music is from the song "The Queens Jig" by "Musicke & Mirth" from their album "Music for Two Lyra Viols": http://musicke-mirth.de/en/recordings.html (available on iTunes or Amazon)

Professor Robert Rabil discusses the fall of Assad and situation in Syria, the collapse of the "Axis of Resistance", the future of Lebanon, regime change in Jordan and Iran, the Gulf, the interests of Turkey-Israel-America, the danger of Islamic radicalism, the fate of Christians in the region, and more! Watch on BitChute / Brighteon / Rokfin / Rumble / Substack Geopolitics & Empire · Robert Rabil: Post-Assad Middle East, Fate of Syria Uncertain, Axis of Resistance Collapsed #499 *Support Geopolitics & Empire! Donate https://geopoliticsandempire.com/donations Consult https://geopoliticsandempire.com/consultation Become a Member https://geopoliticsandempire.substack.com Become a Sponsor https://geopoliticsandempire.com/sponsors **Visit Our Affiliates & Sponsors! Above Phone https://abovephone.com/?above=geopolitics easyDNS (use code GEOPOLITICS for 15% off!) https://easydns.com Escape The Technocracy course (15% discount using link) https://escapethetechnocracy.com/geopolitics LegalShield https://hhrvojemoric.wearelegalshield.com Sociatates Civis (CitizenHR, CitizenIT, CitizenPL) https://societates-civis.com Wise Wolf Gold https://www.wolfpack.gold/?ref=geopolitics Robert Rabil Websites Website https://www.robertrabil.com Books https://www.robertrabil.com/books X https://x.com/robertgrabil TNT Radio Archives https://tntradiolive.podbean.com/?s=robert%20rabil About Robert Rabil Robert Rabil is professor of political science at Florida Atlantic University. He served as the Red Cross's Chief of Emergency in the Baabda region, Beirut, during Lebanon's civil war and was the project manager of the US State Department-funded Iraq Research and Documentation Project. He has been awarded the LLS Distinguished Faculty Award, LLS Distinguished Professor of Current Affairs, and FAU Scholar of the Year award. He was conferred with an honorary Ph.D. in humanities from the Massachusetts College of Liberal Arts. He is author of Embattled Neighbors: Syria, Israel and Lebanon, Syria, the United States and the War on Terror in the Middle East, Religion, National Identity and Confessional Politics in Lebanon, Salafism in Lebanon: From Apoliticism to Transnational Jihadism, The Syrian Refugee Crisis in Lebanon: The Double Tragedy of Refugees and Impacted Host Communities, and White Heart. *Podcast intro music is from the song "The Queens Jig" by "Musicke & Mirth" from their album "Music for Two Lyra Viols": http://musicke-mirth.de/en/recordings.html (available on iTunes or Amazon)

Wednesday June 5, 2024 Zul Qa'da 28, 1445   This edition of Ask The Imam answers the following questions:   00:00 1. Is a husband required to pay off his wife's pre-marital debts?   17:08 2. Is one required to follow a single school (madhab) in Islamic law? Please follow this link to access the entirety of the Fard Ayn course. This also includes the links to Module II videos that the Shaykh referred to in his answer. https://mccgp.org/fard-ayn-certificate-course   27:55 3. Is it unlawful to eat from gold or silver utensils? If so, what is the reason?   31:43 4. What is Wahabism and Salafism? This was answered earlier as part of another question. See this link for the answer: https://www.youtube.com/live/Wr5sBlozbbE?si=nSmVmi6zBJ7JXR1u&t=2610   32:08 5. Do we calculate Zakat on homes and cars?   33:50 6. Is it allowed to do dhikr or du'a during the Friday sermon? If not, how is that reconciled with the hadith which speaks of an ‘hour of response,' said to be from the time the imam ascends the minbar until Maghrib?   43:04 7. Is it allowed to abort a fetus that is going to have a major birth defect? This was also answered earlier. See this link for the answer: https://www.youtube.com/live/Wr5sBlozbbE?si=OGOD_VyOGiT3znuv&t=32   44:00 8. What is more important for a wife—looking after her health or obeying her husband? How does a wife balance between being a dutiful wife and having her own needs recognized and respected?   49:35 9. Is it obligatory for someone with a kidney condition to undergo dialysis? If they have been undergoing dialysis for some time and decide that it is too difficult, do they have the right to decline further therapy, accepting death as the consequence?   Questions are submitted anonymously. If you wish to submit one, please go to http://mccgp.org/ask-the-imam.   Also, please donate to support this and other programs. To donate, please go to http://mccgp.org/donate

On this episode of SEPADPod Simon speaks with Raihan Ismail, His Highness Sheikh Hamad Bin Khalifa Al Thani Professor of Contemporary Islamic Studies at Oxford University. Raihan is the author of two fabulous books published by OUP: 2021's Rethinking Salafism: The Transnational Networks of Salafi ‘Ulama in Egypt, Kuwait, and Saudi Arabia, and 2016's Saudi Clerics and Shi‘a Islam. On this episode, Simon and Raihan talk about a personal journey from Malaysia to Oxford, the influence of her father, Salafism, Saudi Arabia, ulema, the interplay of intimately tiny and hegemonic dynamics, and much more.

Who are the Salafis, and what are the roots of Salafism? What does it even mean to be Salafi? Why is Salafism concerned with ethics of visibility and bodily regulation? Why, when, and how did Salafism become significant?  In his latest book, In the Shade of the Sunnah: Salafi Piety in the 20th Century Middle East (University of California Press, 2022), Aaron Rock-Singer explores these questions and many more about Salafism. Rock-Singer situates Salafism as a movement whose core logic is shaped by questions that emerge distinctly during modernity even though the movement derives its claims to legitimacy from claims to continuity with early Islamic history. In other words, Salafism is a distinctly modern project that is not rooted in the Islamic legal, textual, or ethical tradition, given that many Salafi practices aren't rooted in Islamic texts. As a result, Salafis finds themselves in a challenging textual position when seeking religious, textual justification for some practices, such as gender segregation or not praying in shoes. How, then, does Salafism legitimate and ground itself? How is their claim to authenticity premised on continuity with the Islamic seventh century? To answer these questions, Rock-Singer takes a few specific issues, such as gender segregation, beards, the length of the robe or pants, as potent ideological sites that are connected in significant ways to Salafism's project to regulate social space. These issues were not applied in the early 20th century or prior but became significant in the mid to late 20th century in a specific social and political context. So, for instance, the beard matters not just because it's an attempt to emulate the Prophet Muhammad but because it's a visual way of identifying the commitment to emulating Muhammad, to make clear who a Salafi is. In our discussion today, Aaron talks about the origins of this book, its major contributions and findings, the roots of Salafism, its ideas of worship and tawhid (i.e., oneness of God), Salafism's textual and political challenges, the significance of the regulation of social space, questions of authenticity and continuity, and the issues of beards, praying in shoes, gender segregation, and the length of one's robe according to Salafi practice. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Who are the Salafis, and what are the roots of Salafism? What does it even mean to be Salafi? Why is Salafism concerned with ethics of visibility and bodily regulation? Why, when, and how did Salafism become significant?  In his latest book, In the Shade of the Sunnah: Salafi Piety in the 20th Century Middle East (University of California Press, 2022), Aaron Rock-Singer explores these questions and many more about Salafism. Rock-Singer situates Salafism as a movement whose core logic is shaped by questions that emerge distinctly during modernity even though the movement derives its claims to legitimacy from claims to continuity with early Islamic history. In other words, Salafism is a distinctly modern project that is not rooted in the Islamic legal, textual, or ethical tradition, given that many Salafi practices aren't rooted in Islamic texts. As a result, Salafis finds themselves in a challenging textual position when seeking religious, textual justification for some practices, such as gender segregation or not praying in shoes. How, then, does Salafism legitimate and ground itself? How is their claim to authenticity premised on continuity with the Islamic seventh century? To answer these questions, Rock-Singer takes a few specific issues, such as gender segregation, beards, the length of the robe or pants, as potent ideological sites that are connected in significant ways to Salafism's project to regulate social space. These issues were not applied in the early 20th century or prior but became significant in the mid to late 20th century in a specific social and political context. So, for instance, the beard matters not just because it's an attempt to emulate the Prophet Muhammad but because it's a visual way of identifying the commitment to emulating Muhammad, to make clear who a Salafi is. In our discussion today, Aaron talks about the origins of this book, its major contributions and findings, the roots of Salafism, its ideas of worship and tawhid (i.e., oneness of God), Salafism's textual and political challenges, the significance of the regulation of social space, questions of authenticity and continuity, and the issues of beards, praying in shoes, gender segregation, and the length of one's robe according to Salafi practice. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Who are the Salafis, and what are the roots of Salafism? What does it even mean to be Salafi? Why is Salafism concerned with ethics of visibility and bodily regulation? Why, when, and how did Salafism become significant?  In his latest book, In the Shade of the Sunnah: Salafi Piety in the 20th Century Middle East (University of California Press, 2022), Aaron Rock-Singer explores these questions and many more about Salafism. Rock-Singer situates Salafism as a movement whose core logic is shaped by questions that emerge distinctly during modernity even though the movement derives its claims to legitimacy from claims to continuity with early Islamic history. In other words, Salafism is a distinctly modern project that is not rooted in the Islamic legal, textual, or ethical tradition, given that many Salafi practices aren't rooted in Islamic texts. As a result, Salafis finds themselves in a challenging textual position when seeking religious, textual justification for some practices, such as gender segregation or not praying in shoes. How, then, does Salafism legitimate and ground itself? How is their claim to authenticity premised on continuity with the Islamic seventh century? To answer these questions, Rock-Singer takes a few specific issues, such as gender segregation, beards, the length of the robe or pants, as potent ideological sites that are connected in significant ways to Salafism's project to regulate social space. These issues were not applied in the early 20th century or prior but became significant in the mid to late 20th century in a specific social and political context. So, for instance, the beard matters not just because it's an attempt to emulate the Prophet Muhammad but because it's a visual way of identifying the commitment to emulating Muhammad, to make clear who a Salafi is. In our discussion today, Aaron talks about the origins of this book, its major contributions and findings, the roots of Salafism, its ideas of worship and tawhid (i.e., oneness of God), Salafism's textual and political challenges, the significance of the regulation of social space, questions of authenticity and continuity, and the issues of beards, praying in shoes, gender segregation, and the length of one's robe according to Salafi practice. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Who are the Salafis, and what are the roots of Salafism? What does it even mean to be Salafi? Why is Salafism concerned with ethics of visibility and bodily regulation? Why, when, and how did Salafism become significant?  In his latest book, In the Shade of the Sunnah: Salafi Piety in the 20th Century Middle East (University of California Press, 2022), Aaron Rock-Singer explores these questions and many more about Salafism. Rock-Singer situates Salafism as a movement whose core logic is shaped by questions that emerge distinctly during modernity even though the movement derives its claims to legitimacy from claims to continuity with early Islamic history. In other words, Salafism is a distinctly modern project that is not rooted in the Islamic legal, textual, or ethical tradition, given that many Salafi practices aren't rooted in Islamic texts. As a result, Salafis finds themselves in a challenging textual position when seeking religious, textual justification for some practices, such as gender segregation or not praying in shoes. How, then, does Salafism legitimate and ground itself? How is their claim to authenticity premised on continuity with the Islamic seventh century? To answer these questions, Rock-Singer takes a few specific issues, such as gender segregation, beards, the length of the robe or pants, as potent ideological sites that are connected in significant ways to Salafism's project to regulate social space. These issues were not applied in the early 20th century or prior but became significant in the mid to late 20th century in a specific social and political context. So, for instance, the beard matters not just because it's an attempt to emulate the Prophet Muhammad but because it's a visual way of identifying the commitment to emulating Muhammad, to make clear who a Salafi is. In our discussion today, Aaron talks about the origins of this book, its major contributions and findings, the roots of Salafism, its ideas of worship and tawhid (i.e., oneness of God), Salafism's textual and political challenges, the significance of the regulation of social space, questions of authenticity and continuity, and the issues of beards, praying in shoes, gender segregation, and the length of one's robe according to Salafi practice. Shehnaz Haqqani is an Assistant Professor of Religion at Mercer University. She earned her PhD in Islamic Studies with a focus on gender from the University of Texas at Austin in 2018. Her dissertation research explored questions of change and tradition, specifically in the context of gender and sexuality, in Islam. She can be reached at haqqani_s@mercer.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

در دو اپیزود قبلی در مورد حسیدیها و آمیشها که دو فرقه محافظه کار از یهودیت و مسیحیت هستند صحبت کردم. در این اپیزود هم در مورد یک شاخه محافظه کار از دین اسلام حرف میزنم. شاخه سلفی که با رشد زیادی در حال بزرگتر شدن است و سالهای اخیر در اخبار و رسانه ها زیاد در موردش شنیدیم. سلفی گری تبدیل به یک موضوع  مهم  ازحوزه اسلام در دوره معاصر شده. این شاخه از اسلام با مفاهیمی مثل بنیادگرایی و جهادگرایی آمیحته شده . گرچه بیشتر سلفیها ساکت گرا و به دور از فعالیت سیاسی و نظامی هستند اما اقلیتی از آنها مثل گروههای القاعده و بوکوحرام دست به خشونت و انجام فعالیتهای نظامی میزنند که به آنها جهادگرا میگویند. در این اپیزود در مورد ریشه های تاریخی این جنبش و همینطور وهابیت میشنوید. با هم به عربستان، بریتانيا و بوسنی هم میرویم و وضعیت سلفیگری در این کشورها را مرور میکنیم. در این اپیزود نام «ابن تیمیه» را اشتباه تلفظ کردم و بابت این اشتباه از شما شنوندگان پوزش میخواهم   کانال یویتوب پادکست داکس Do'xperience وبسایت پادکست داکس صفحه پادکست داکس در ویرگول   The Birth Of Radical Islam: A Faith Misused | In Bad Faith - Part 2 | CNA Documentary Allah in Europe (5/8): The blessings of Sharia - Great Britain | Documentary series Wahhabism in the World: The Geopolitics of Saudi Arabia's Religious Soft Power TV Justice Magazine I Episode 107: Bosnian Salafist Preachers Calibrate Message to Growing Audience Inside Saudi Arabia: The Power of the Holy Cities | Islam | ENDEVR Documentary Inside Saudi Arabia: How Far Can Any Reform Really Go? | ENDEVR Documentary The strict male guardianship laws controlling Saudi women | What's Going On? Ibn Taymiyya - The Father of Salafism?- Let's Talk Religion What is Salafism?- Let's Talk Religion What is Wahhabism? Why are the SAUDIS financing mosques in CHECHNYA? - VisualPolitik Jihadi-Salafism & Violence Islamic Extremists in London Engaged After Three Weeks | How We Met | Interracial Couple In LDR *5 Life Lessons! | Muslim Convert قطعات موسیقی: نعت عربی محمد نبی روشن روان عاشق- استاد شجریان نشيد يا عظيما - أحمد بوخاطر Kasida Ti si ja resulallah, Bilal Zukan, Ej Medino u dolini - Serif DELIC Omar Esa - Allah Help Me                  

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In Salafism and Political Order in Africa (Cambridge UP, 2021), Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Sebastian Elischer is an associate professor of political science at the University of Florida. His research is focused on political Islam, violent extremism, and ethnicity, and democratization in sub-Saharan Africa. He is the author of Political Parties in Africa: Ethnicity and Party Formation (Cambridge University Press, 2013) Sally Sharif is Simons Foundation Canada Post-Doctoral Fellow at the School for International Studies at Simon Fraser University. She is the author of “Predicting the End of the Syrian Conflict: From Theory to the Reality of a Civil War” (2021). 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

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In Salafism and Political Order in Africa (Cambridge UP, 2021), Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Sebastian Elischer is an associate professor of political science at the University of Florida. His research is focused on political Islam, violent extremism, and ethnicity, and democratization in sub-Saharan Africa. He is the author of Political Parties in Africa: Ethnicity and Party Formation (Cambridge University Press, 2013) Sally Sharif is Simons Foundation Canada Post-Doctoral Fellow at the School for International Studies at Simon Fraser University. She is the author of “Predicting the End of the Syrian Conflict: From Theory to the Reality of a Civil War” (2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In Salafism and Political Order in Africa (Cambridge UP, 2021), Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Sebastian Elischer is an associate professor of political science at the University of Florida. His research is focused on political Islam, violent extremism, and ethnicity, and democratization in sub-Saharan Africa. He is the author of Political Parties in Africa: Ethnicity and Party Formation (Cambridge University Press, 2013) Sally Sharif is Simons Foundation Canada Post-Doctoral Fellow at the School for International Studies at Simon Fraser University. She is the author of “Predicting the End of the Syrian Conflict: From Theory to the Reality of a Civil War” (2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/military-history

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In Salafism and Political Order in Africa (Cambridge UP, 2021), Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Sebastian Elischer is an associate professor of political science at the University of Florida. His research is focused on political Islam, violent extremism, and ethnicity, and democratization in sub-Saharan Africa. He is the author of Political Parties in Africa: Ethnicity and Party Formation (Cambridge University Press, 2013) Sally Sharif is Simons Foundation Canada Post-Doctoral Fellow at the School for International Studies at Simon Fraser University. She is the author of “Predicting the End of the Syrian Conflict: From Theory to the Reality of a Civil War” (2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In Salafism and Political Order in Africa (Cambridge UP, 2021), Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Sebastian Elischer is an associate professor of political science at the University of Florida. His research is focused on political Islam, violent extremism, and ethnicity, and democratization in sub-Saharan Africa. He is the author of Political Parties in Africa: Ethnicity and Party Formation (Cambridge University Press, 2013) Sally Sharif is Simons Foundation Canada Post-Doctoral Fellow at the School for International Studies at Simon Fraser University. She is the author of “Predicting the End of the Syrian Conflict: From Theory to the Reality of a Civil War” (2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In Salafism and Political Order in Africa (Cambridge UP, 2021), Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Sebastian Elischer is an associate professor of political science at the University of Florida. His research is focused on political Islam, violent extremism, and ethnicity, and democratization in sub-Saharan Africa. He is the author of Political Parties in Africa: Ethnicity and Party Formation (Cambridge University Press, 2013) Sally Sharif is Simons Foundation Canada Post-Doctoral Fellow at the School for International Studies at Simon Fraser University. She is the author of “Predicting the End of the Syrian Conflict: From Theory to the Reality of a Civil War” (2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In Salafism and Political Order in Africa (Cambridge UP, 2021), Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Sebastian Elischer is an associate professor of political science at the University of Florida. His research is focused on political Islam, violent extremism, and ethnicity, and democratization in sub-Saharan Africa. He is the author of Political Parties in Africa: Ethnicity and Party Formation (Cambridge University Press, 2013) Sally Sharif is Simons Foundation Canada Post-Doctoral Fellow at the School for International Studies at Simon Fraser University. She is the author of “Predicting the End of the Syrian Conflict: From Theory to the Reality of a Civil War” (2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/national-security

Violent Islamic extremism is affecting a growing number of countries in sub-Saharan Africa. In some, jihadi Salafi organizations have established home bases and turned into permanent security challengers. However, other countries have managed to prevent the formation or curb the spread of homegrown jihadi Salafi organizations. In Salafism and Political Order in Africa (Cambridge UP, 2021), Sebastian Elischer provides a comparative analysis of how different West and East African states have engaged with fundamentalist Muslim groups between the 1950s and today. In doing so, he establishes a causal link between state-imposed organizational gatekeepers in the Islamic sphere and the absence of homegrown jihadi Salafism. Sebastian Elischer is an associate professor of political science at the University of Florida. His research is focused on political Islam, violent extremism, and ethnicity, and democratization in sub-Saharan Africa. He is the author of Political Parties in Africa: Ethnicity and Party Formation (Cambridge University Press, 2013) Sally Sharif is Simons Foundation Canada Post-Doctoral Fellow at the School for International Studies at Simon Fraser University. She is the author of “Predicting the End of the Syrian Conflict: From Theory to the Reality of a Civil War” (2021).

0:00 - Halloween Clarification 3:30 - Apology to Sh. Navaid Aziz  10:30 - Disputes Among Muslims 47:45 - Pushing back on the Salafiyya 1:13:28 - Muslim Alex Pereira wins Championship 1:29:40 - Dawah Wars Please support us: Patreon.com/themadmamluks or via PayPal themadmamluks.com/donate ============== E-mail us your feedback and questions at: info@themadmamluks.com Follow us on Twitter, Instagram & Facebook @TheMadMamluks Follow SIM on Twitter: @ImranMuneerTMM

Ả Rập Xê Út khiến các nước phương Tây phải tự đối mặt với những mâu thuẫn của chính mình. Triều đại Saoud đã xây dựng các mối liên minh chính trị, kinh tế, quân sự với Mỹ, châu Âu, hay như Pháp chẳng hạn. Tuy nhiên, các nền dân chủ tự do bị chỉ trích vì những hoạt động giao thương với một Nhà nước bản chất là phi tự do, và truyền bá một phiên bản đạo Hồi sản sinh ra những phong trào thánh chiến lan rộng trên thế giới. Chủ Nhật ngày 16/10/2022, cố vấn an ninh Nhà Trắng Jake Sullivan cho biết « tổng thống Biden không có ý định gặp thái tử Ả Rập Xê Út tại thượng đỉnh G20 diễn ra trong tháng 11 ở Indonesia ». Ông xác nhận việc hòa giải không nằm trong chương trình nghị sự giữa hai nước. Tuyên bố trên của Nhà Trắng được đưa ra ngay sau khi OPEC quyết định cho giảm sản lượng khai thác dầu hai triệu thùng mỗi ngày, nhằm duy trì mức giá cao trên thị trường, bất chấp những đề nghị của tổng thống Mỹ Joe Biden trong cuộc gặp với hoàng thái tử Ben Salman hồi giữa tháng 7/2022 tại Ả Rập Xê Út. Theo đó, Hoa Kỳ mong muốn Ả Rập Xê Út tăng sản lượng dầu nhằm bình ổn giá cả trên thị trường thế giới, vốn tăng vọt mạnh do việc Nga phát động cuộc chiến xâm lược Ukraina, khiến lạm phát tăng cao, nhất là tại Mỹ, vào thời điểm Joe Biden đang chuẩn bị cho cuộc bầu cử giữa kỳ tháng 11/2022. Trong nỗi tức giận này, chủ nhân Nhà Trắng còn thông báo sẽ xem xét lại mối quan hệ với Ả Rập Xê Út. Nhưng, đây không phải là lần đầu tiên hai nước bất hòa. Trên báo Pháp Les Echos, Steven Ekovich, giáo sư ngành Quan hệ Quốc tế, trường đại học Mỹ tại Paris, nhắc lại : « Liên minh giữa Mỹ và Ả Rập Xê Út là cũ xưa, và có lợi cho cả hai bên. Người ta đã có quá nhiều ảo ảnh về cuộc gặp nổi tiếng ngày 14/02/1945 trên chiếc tuần dương hạm "USS Quincy" giữa quốc vương Abdelaziz Ibn Saoud, và tổng thống Mỹ Franklin Roosevelt, khi trên đường trở về từ hội nghị Yalta, nhưng ý nghĩa ẩn dụ vẫn còn rất mạnh mẽ ». « Hiệp ước Quincy », kết nối hai nước bằng một loạt các bảo đảm an ninh và quân sự cho Ả Rập Xê Út, chính thức có hiệu lực từ những năm 1950, đổi lại Hoa Kỳ được dễ dàng tiếp cận nguồn dầu khí dồi dào của vương quốc Ả Rập. Kể từ đó, phương Tây, đi đầu là Mỹ, xem mối liên minh này với Ả Rập Xê Út như là một trong số các cột trụ cho chính sách Trung Đông của mình, cả trên bình diện kinh tế lẫn chính trị : Bình ổn giá dầu trên thế giới, đấu tranh chống chủ nghĩa Hồi giáo cực đoan, Ngăn chặn đà mở rộng ảnh hưởng của Iran, Hợp đồng bán vũ khí trên phương diện quốc phòng. Quả thật, trong suốt nửa cuối thế kỷ XX, Riyad được xem như là một « đồng minh tốt » của Washington trong khu vực, từ cuộc chiến chống chủ nghĩa bành trướng Xô Viết trong những năm 1960-1970, Afghanistan trong những năm 1980 và cuộc chiến vùng Vịnh năm 1991. Trong cuộc xung đột Israel – Palestine, Ả Rập Xê Út đóng một vai trò dung hòa trong thế giới Ả Rập. Riyad và chính sách ngoại giao hai mặt Nhìn chung, phương Tây đánh giá mối quan hệ với Riyad là tích cực. Ả Rập Xê Út trong suốt những thập niên đó đã cố gắng đưa ra hình ảnh một đồng minh trung thành và dung hòa, một đối tác không thể thiếu tại một khu vực có nhiều biến động. Cả cú sốc dầu hỏa do chính Ả Rập Xê Út gây ra năm 1973, cũng như những bất đồng sâu sắc nhất về hồ sơ Israel – Palestine đều không ảnh hưởng đến mối quan hệ này. Nhưng liệu Ả Rập Xê Út có thật sự là một đồng minh tốt ? Cuộc tấn công khủng bố tòa tháp đôi ở Mỹ ngày 11/09/2001 gây chấn động thế giới đã cho thấy một gương mặt khác của Riyad. Trong vụ việc này, 15 trong số 19 thủ phạm tấn công tự sát, là người Ả Rập Xê Út. Quan hệ giữa Mỹ và Ả Rập Xê Út cũng rạn nứt từ đó. Và sau này, các vụ tấn công khủng bố đẫm máu trên lãnh thổ châu Âu như tại Pháp, Bỉ… trong những năm sau nửa thập kỷ 2010, đã làm dấy lên mối nghi ngờ về quan hệ chặt chẽ giữa Riyad với các phong trào Hồi giáo cực đoan. Pierre Conesa, tác giả tập sách « Dr Saoud et Mr Djihad, la diplomatie religieuse de l'Arabie saoudite », nói về chính sách ngoại giao tôn giáo, trong một chương trình phỏng vấn truyền hình trên kênh France 24 hồi năm 2016, từng lưu ý rằng, nếu muốn hiểu rõ Ả Rập Xê Út, thì tuyệt đối phải biết rõ chính sách hai mặt mà vương quốc này kiến tạo ngay từ ngày đầu lập quốc. « Khi Vương quốc được cấu trúc như một quốc gia, điều đó dựa trên tính chính đáng kép, lẽ đương nhiên là tính chính đáng triều đại với dòng tộc Saoud, nhưng trên hết là tính chính đáng tôn giáo, có được nhờ sự hậu thuẫn mà nhà thần học Abdelwahab đã trao cho bộ tộc Saoud (thế kỷ XVIII), khi họ chinh phục lãnh thổ. Điều bị hiểu sai ở đây chính là, các lợi ích của cả hai điều đó hoàn toàn gắn chặt với nhau, nghĩa là, mỗi khi dòng tộc Saoud cần đến phương Tây để cứu lấy vương triều, đặc biệt là trong những năm gần đây, thì mỗi lần như thế, họ lại phải có những biện minh với hàng giáo sĩ. Đổi lại, những người này, mỗi lần như vậy, lại có thêm chút quyền lực trong việc kiểm soát xã hội, ngoại giao tôn giáo. Thế nên, trên thực tế, nền ngoại giao của Ả Rập Xê Út là mang tính hai mặt : Một chính sách ngoại giao chính trị và thứ đến là ngoại giao tôn giáo, có một sứ mệnh và được thể hiện rõ trong các phát ngôn chính trị nhằm phổ biến trào lưu Hồi giáo chính thống Wahhabism, mà Wahhabisme cũng chính là Salafism. » Hồi giáo Wahhabite – « đứa con lai » giữa Mỹ và Liên Xô Điều này phương Tây biết rõ, nhưng vẫn nhắm mắt làm ngơ vì những lợi ích kinh tế và chiến lược trong khu vực. Phương Tây cho rằng đề cập đến việc vương quốc Hồi giáo hệ phái Wahhabit không có cùng các giá trị với phương Tây là không cần thiết, và cũng chẳng màng đặt câu hỏi về vai trò mờ ám của Ả Rập Xê Út trước đà phát triển mạnh Hồi giáo cực đoan bằng cách cho phép truyền bá hệ tư tưởng Hồi giáo hà khắc của mình. Trong một ghi chú của Michel Duclos, cựu đại sứ Pháp tại Syria, cố vấn địa chính trị cho Viện Montaigne, được báo L'Orient-Le-Jour trích dẫn, « từ các vụ tấn công khủng bố của Nhà nước Hồi giáo, tại châu Âu phát triển một mối ngờ vực rằng hệ tư tưởng Wahhabit là một phần trong đà đi lên mạnh mẽ của thánh chiến Hồi giáo. » Về điểm này, ông Pierre Conesa, cũng trong chương trình phỏng vấn năm 2016, dành cho France 24, mô tả một cách chi tiết rằng trong suốt những thập niên đó, Ả Rập Xê Út đã có một chiến lược gây ảnh hưởng thật sự và phương Tây đã sai lầm khi đánh giá thấp tham vọng này của Ả Rập Xê Út, vốn không chỉ đơn giản là nhằm chống lại ảnh hưởng của Iran. « Điều gây ấn tượng cho tôi là sự thông minh của hệ thống. Nghĩa là, hệ thống ngoại giao tôn giáo của Ả Rập Xê Út là một dạng hỗn hợp, đó là một "đứa con lai" giữa hệ thống kiểu Mỹ và Liên Xô. Hệ thống của Mỹ bởi vì, họ có hẳn một chính sách quốc gia. Chế độ có thiên triều là phải truyền bá rộng rãi phiên bản Hồi giáo Wahhabite, hầu như khắp nơi trên khắp địa cầu. Rồi bên cạnh đó, còn có các quỹ với những nguồn tài chính dồi dào từ các đại gia tộc, cũng có kiểu hoạt động giống như các tổ chức phi chính phủ, trao tặng học bổng cho các trường đại học. Tóm lại, họ có cả một hệ thống nhiều tầng lớp tương tự như là ở Hoa Kỳ. Và cùng lúc, chúng ta có hệ thống kiểu Xô Viết bởi vì quý vị có cùng hệ tư tưởng toàn trị, hệ phái Wahhabit cũng chính là chủ nghĩa toàn trị mà tôn giáo là nền tảng cơ bản. Điển hình là hệ thống đại học Medine, giống như mô hình đại học Lumumba tuyệt vời mà quý vị biết đến ở Matxcơva, nơi để đào tạo các quan chức, khách mời, những người có học bổng, hay được trả công… rồi sau đó những người này được gởi trở về nước của chính họ để phổ biến phiên bản này của đạo Hồi. Ở đây, chúng ta có một hệ thống uyển chuyển, rất độc đáo, nhưng chưa bao giờ được nghiên cứu như vậy. » Phương Tây và sự giả dối Cũng theo ông Pierre Conesa, sự linh hoạt uyển chuyển này được Ả Rập Xê Út áp dụng một cách rất kín đáo nhưng rất hiệu quả. Tùy theo bản chất của từng quốc gia, khu vực, mà Riyad có một đối sách riêng biệt. Ông đơn cử vài trường hợp : « Chẳng hạn như tại Ấn Độ, quốc gia đông cộng đồng Hồi giáo hệ pháp Shia thứ hai trên thế giới. Ấn Độ có một chính sách chống người Hồi giáo Shia rất hiệu quả và đây cũng là một trục chính quan trọng trong chính sách ngoại giao của Ả Rập Xê Út chính là làm thế nào chống người theo hệ phái Shia trên khắp thế giới. Rồi Riyad còn thực hiện một chính sách tại các nền dân chủ lớn mà Liên minh Hồi giáo Thế giới là một cánh tay vũ trang. Ả Rập Xê Út có một chiến lược rất khác biệt tại các nước theo chủ nghĩa cộng đồng như tại Vương quốc Anh, Bỉ v.v… Yêu cầu của Liên minh này là người Hồi giáo cũng phải những quyền tương tự như bao cộng đồng khác, do vậy, họ đòi phải có trường dạy kinh Coran và tòa án Hồi giáo. Đó là những gì đã diễn ra ở Canada và người ta bất ngờ phát hiện ra rằng những tòa án Hồi giáo này có thể đưa ra những phán quyết trái với luật pháp Canada. Còn tại những quốc gia như Pháp chẳng hạn, mà sự thế tục là nguyên tắc thì những lời lên án bị xem như là bài Hồi giáo. Điều này cho phép phổ biến tư tưởng Hồi giáo hệ phái Salafi gần như khắp nơi ». Chỉ có điều, như nhận xét cay đắng của ông Pierre Conesa, nhờ vào thế mạnh « dầu hỏa – đô la » mà Ả Rập Xê Út giờ có thể vươn chiếc vòi « Hồi giáo cực đoan » đến nhiều vùng lãnh thổ mà châu Âu khó thể tiệt trừ. Không như mong đợi từ giới chính trị gia phương Tây, cuộc chiến chống Hồi giáo cực đoan chưa bao giờ kết thúc, ngược lại, phiên bản Hồi giáo mà Ả Rập Xê Út đang lan truyền là một hệ tư tưởng « kỳ thị sắc tộc nhất, bài Do Thái nhất, bài đồng tính nhất, bài phụ nữ nhất, và bè phái nhất » của đạo Hồi, theo như lời giải thích từ một nhà thần học với tác giả tập sách « Dr Saoud et Mr Djihad, la diplomatie religieuse de l'Arabie saoudite ».

In this episode, we explore the history and key features of the movement known as Salafism, which has become a significant force in modern Islam.Sources/Suggested Reading:Crawford, Michael (2014). "Ibn 'Abd al-Wahhab". Oneworld Academic.Hamid, Sadek (2016). "Sufis, Salafism and Islamists: The Contested Ground of British Islamic Activism". I.B. Tauris.Hoover, Jon (2019). "Ibn Taymiyya". Oneworld Academic.Meijer, Roel (ed.) (2009). "Global Salafism: Islam's New Religious Movement". C Hurst & Co Publishers LtdWinter, Tim (ed.) (2008). "The Cambridge Companion to Islamic Theology". Cambridge University Press.#Salafism #Islam #Religion Hosted on Acast. See acast.com/privacy for more information.

Aaron Rock-Singer of the University of Wisconsin-Madison joins Marc Lynch on this week's podcast to discuss his new book, In the Shade of the Sunna: Salafi Piety in the Twentieth-Century Middle East. The book analyzes how Salafism is a creation of the twentieth century and how its signature practices emerged primarily out of Salafis' competition with other social movements. (Starts at 0:55). Rana Khoury of the University of Illinois at Urbana-Champaign, Lama Mourad of Carleton University, and Rawan Arar of the University of Washington discuss their chapter in The Political Science of the Middle East: Theory and Research Since the Arab Uprisings, which focuses on how the region has governed and been affected by migration after the Arab Uprisings in 2011 (co-authored with Laurie Brand, Noora Lori, and Wendy Pearlman). (Starts at 28:29). Lindsay Benstead of Portland State University and Kristin Kao of the University of Gothenburg discuss female electability in the Arab world and the benefits of intersectionality. (Starts at 45:46). Music for this season's podcast was created by Myyuh. You can find more of her work on SoundCloud and Instagram.

In the Shade of the Sunna: Salafi Piety in the Twentieth-Century Middle East by Dr Rock-Singer https://www.amazon.co.uk/Shade-Sunna-Salafi-Twentieth-Century-Middle/dp/0520382579/ref=sr_1_fkmr1_1?crid=35JU58C2LJ1OY&keywords=Dr+Aaron+Rock-Singer&qid=1665687147&sprefix=dr+aaron+rock-singer%2Caps%2C88&sr=8-1-fkmr1Support this podcast at — https://redcircle.com/blogging-theology/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Hanif ska flytta. Chang förklarar hur snälla Ryssland egentligen är mot Ukraina. Omar är frustrerad. Mustafa går fully Martin Ådahl. Ashkan håller med alla.OBS. Det här är inte det hela avsnittet. Vill du få tillgång till hela avsnittet? Stöd oss på Patreon.Sista Måltiden Shop: https://sistamaltiden.se Är du Patreon och vill få tillgång till alla avsnitt i sin helhet? Vill du bli Patreon för att få tillgång till allt? Tryck här. Hosted on Acast. See acast.com/privacy for more information.

Hanif ska flytta. Chang förklarar hur snälla Ryssland egentligen är mot Ukraina. Omar är frustrerad. Mustafa går fully Martin Ådahl. Ashkan håller med alla.OBS. Det här är inte det hela avsnittet. Vill du få tillgång till hela avsnittet? Stöd oss på Patreon.Sista Måltiden Shop: https://sistamaltiden.se Är du Patreon och vill få tillgång till alla avsnitt i sin helhet? Vill du bli Patreon för att få tillgång till allt? Tryck här. Hosted on Acast. See acast.com/privacy for more information.

In the latest installment of our new podcast, we sit down with Dr Muhammad Fraser-Rahim to discuss radicalisation and extremism, and how individuals find themselves recruited into extremist groups. Dr. Fraser-Rahim currently is Vice President, Global Intelligence, Resilience and Response Operations at Salesforce and is on faculty at the Citadel and Yale University as a Visiting Assistant Professor where he teaches a range of courses on intelligence, counterterrorism and deradicalization issues domestically and worldwide. He is also the former Executive Director, North America for Quilliam International, the world's oldest counter-extremist organization, where he oversaw policy issues centering around rehabilitation, demobilization and deradicalization against violent extremism. He is an expert on violent extremism issues both domestically and overseas. He previously worked for the U.S. Institute of Peace leading their Horn of Africa programs as an expert on extremism. Dr. Fraser-Rahim worked for the U.S. government for more than a decade, including the Department of Homeland Security; Director of National Intelligence; and the National Counterterrorism Center providing strategic advice and executive branch analytical support on countering violent extremism issues. He also worked for the White House and the National Security Council where he was the author or co-author of Presidential Daily Briefs and strategic assessments on extremist ideology and counter-radicalization. Dr. Fraser-Rahim has conducted research in more than 40 countries on the African continent, and has worked and studied throughout the Middle East and is a Security Fellow at the Truman National Security Project. He completed his Ph.D at Howard University with a focus on African studies, Islamic intellectual history and security studies and is the author of the award winning book, Americas Other Muslims: Imam WD Mohammed, Islamic Reform and the Making of American Islam.

In this episode we talk about a scholar who represents the very opposite tendency compared to many other figures we have discussed on this channel. Ibn Taymiyya is a controversial thinker, but one that has had a major impact on the contemporary Islamic world.Sources/Suggested Reading:Abrahamov, Binyamin (1998). "Islamic Theology: Traditionalism and Rationalism. Edinburgh University Press.El-Rouayheb, Khaled & Sabine Schmidtke (2019). "The Oxford Handbook of Islamic Theology". Oxford University Press.Hoover, Jon (2019). "Ibn Taymiyya". In the Makers of the Muslim World Series. OneWorld.Moustafa, Mohamed A. (2017). "Upholding God's Essence: Ibn Taymiyya on the Createdness of the Spirit". Journal for the History of Islamic Philosophy and Sciences. 3(2): 1-43.Skeikh, Mustafa (2007). "Ibn Taymiyya, Analogy and the Attributes of God". Faculty of Theology, University of Oxford.#IbnTaymiyya #Islam #Salafism Hosted on Acast. See acast.com/privacy for more information.

The recent killing by Ayman al-Zawahiri, erstwhile leader of al-Qaeda, brought many Americans back to awareness of an era that has been fading, the decade of the “War on Terror” that dominated geopolitics after the 9/11 terrorism attack. The World Trade Center bombings galvanized Americans, setting the stage for our disastrous invasion of Iraq and American meddling in Muslim nations worldwide. But while 9/11 drove a closing of ranks against radicalism across much of the West, a small minority drew different lessons. A radical faction of European and American Muslims, converts and those raised in the faith, instead made common cause with al-Qaeda, and its later offshoot, ISIS. Jason Walters is one of those young men who reacted to 9/11 very differently from the rest of us. Raised in the Dutch Bible Belt by a Netherlands-born mother and an African American father, Walters was raised nominally Christian but later converted to Islam. Sixteen years old when 9/11 occurred, Walter's faith moved in a radical direction, and in November of 2004 he was involved in a terror attack in The Hague. Imprisoned shortly after that, Walters emerged a free man in 2013, having shed his Muslim identity. In this episode, Walters joins Razib to discuss his cultural and racial background and how that might have fueled his radicalization. Though Walters avers that racial issues had little importance to him growing up, it is clear his mixed and cosmopolitan origins left him more attracted to an ideology that eventually alienated him from the rest of Dutch society. He talks about his discovery of Nietzsche, Plato and Heidegger in prison and how philosophy brought him out of Islam, giving him a new understanding of himself and his place in the universe. Razib and Walters also probe the importance of ‘system thinking' and ‘rationality' in the religious orientation of Salafist converts in the West.

Salafism has gained a great deal of media attention over the past twenty years, but for all that remains poorly understood. Part of the reason is a paradox at the heart of the name and goals of the Salafis themselves. In taking their name from the pious ‘ancestors' (al-salaf)—the first generations of Muslims in the seventh century—the Salafis are deeply concerned with following the original and authentic Islam practiced by those who were closest to the Prophet Muhammad. But since the Salafi movement developed in the twentieth century, it inevitably emerged in modern settings, begging the question of its relationship with modernity. Focusing on the majority non-violent Salafi movements, this episode begins by defining Salafism, before identifying its key concerns—not least with the outward visible expressions of ‘ancestral' piety that, surprisingly, include wearing shoes within mosques. We'll then dig deeper into the entanglement of Salafi practices with the no less radical transformations of modernity to which the Salafi Muslims have responded.  Nile Green talks to Aaron Rock-Singer, In the Shade of the Sunna: Salafi Piety in the Twentieth-Century Middle East (University of California Press, 2022).

Anna har nästan funnit Jesus på en fest och varit sugen på att stjäla en uppbygglig väggskylt, Anna vet varför alla hatar Miljöpartiet och har hittat en influencer som kanske är statsministern vi alla behöver.

What is Salafism & Wahhabism? | Dr. Shabir Ally & Dr. Safiyyah Ally

Indonesian Islam has long been lauded as tolerant and "moderate". It is this moderate character that has enabled Indonesia – the world's largest Muslim-majority country – to become a flourishing democracy, unlike many Muslim-majority countries in the Persian Gulf region. But recent years have seen rising Islamic conservatism in Indonesia, a trend that some scholars have called the "Arabisation" of Indonesian Islam. Conservative Islamic social movements have long had a foothold in Indonesia, but they have surged in the more open political environment of the post-authoritarian era. Salafism is one such movement, a puritanical school of Islamic thought connected to Saudi Arabia. Why has Salafism grown in popularity, especially among young Indonesians? How have Salafis promoted their teachings? What do they want, politically and economically? How is Salafism changing the face of Islam in Indonesia and, potentially, being changed in turn? In Talking Indonesia this week, Dr Jacqui Baker explores these questions and more with Dr Chris Chaplin from the London School of Economics and Political Science. Dr Chaplin recently published a book on the Salafi Islamic movement in Indonesia: Salafism and the State: Islamic Activism and National Identity in Indonesia. Photo by Chris Chaplin.

Despite receiving scrutiny as the one of the main ideological sources for extremist violence perpetrated by jihadi groups, Salafism is not monolithic. Looking beyond the literature discussing transnational jihadi networks, Dr Raihan Ismail examines how quietist and activist Salafi clerics work across borders to preserve and promote what they deem “authentic Islam”. In this talk, Ismail focuses on the ‘ulama of three countries – Egypt, Kuwait and Saudi Arabia – and unveil how they have taken to the cyber domain to publicise their views. While quietist Salafis endorse an apolitical tradition and denounce political activism, haraki, or activist, Salafi clerics advocate peaceful political change. Dr Ismail reassesses existing Salafi typology, offering new categorisations of Salafi clerics in their attitudes towards sectarian matters, and when dealing with social change. Drawing upon publications, religious rulings and cyber-ethnography, her book, Rethinking Salafism, lays out how the ʿulama cooperate to foster a collective Salafi identity based on their political, theological, and jurisprudential positions. This public talk was conducted online via Zoom on Thursday, 26 May 2022, from 5.00 pm to 6.00 pm (SGT).

Saudi global export of an ultra-conservative strand of Islam and its impact on Muslim countries and communities across the globe has been a hotly debate topic for more than two decades. The rise of jihadist groups like Al Qaeda and the Islamic State and their attacks in the United States, Europe, Asia, and Africa fuelled the debate, particularly since the September 11, 2001, strikes in New York and Washington. Critics of Saudi Arabia charge that Wahhabism and Salafism, the ultra-conservative interpretations of Islam associated with the kingdom, created the theological and ideological incubator and the breeding ground for jihadism. Wahhabism and the World, Understanding Saudi Arabia's Global Influence on Islam (Oxford UP, 2022) edited by Peter Mandaville constitutes one of the few, if not the first comprehensive, impassionate interrogations of the impact on the faith of Saudi financial and other support for the global spread of what Mandaville calls Saudi religious transnationalism and is more colloquially referred to with catchall phrases such as Saudi funding or support for ultra-conservatism. Mandaville's volume with chapters that provide fresh insights into the Saudi export drive and a set of case studies illustrates that the reality of the campaign is far more complex and layered. Interest in Saudi religious influence goes far beyond Middle East and Islam scholars and policymakers, journalists, and analysts, particularly given the dramatic social change in Saudi Arabia since King Salam ascended to the throne in 2015, and his son, Mohammed bin Salman, became the country's effective ruler. However, social liberalization, including enhanced professional and personal opportunity for women and the creation of a Western-influenced entertainment sector has much to do with socio-political factors and little, if anything, to do with religious reform. As a result, understanding Saudi Islam and the impact of its export that outlives the Salmans' steep cutbacks in the funding of its global propagation coupled with their effort to alter its austere and puritan image and give it a more moderate, tolerant and outward-looking makeover remains key to understanding the geopolitics of the Middle East and the broader Muslim world. Mandaville's volume makes a ground-breaking contribution to that understanding. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Saudi global export of an ultra-conservative strand of Islam and its impact on Muslim countries and communities across the globe has been a hotly debate topic for more than two decades. The rise of jihadist groups like Al Qaeda and the Islamic State and their attacks in the United States, Europe, Asia, and Africa fuelled the debate, particularly since the September 11, 2001, strikes in New York and Washington. Critics of Saudi Arabia charge that Wahhabism and Salafism, the ultra-conservative interpretations of Islam associated with the kingdom, created the theological and ideological incubator and the breeding ground for jihadism. Wahhabism and the World, Understanding Saudi Arabia's Global Influence on Islam (Oxford UP, 2022) edited by Peter Mandaville constitutes one of the few, if not the first comprehensive, impassionate interrogations of the impact on the faith of Saudi financial and other support for the global spread of what Mandaville calls Saudi religious transnationalism and is more colloquially referred to with catchall phrases such as Saudi funding or support for ultra-conservatism. Mandaville's volume with chapters that provide fresh insights into the Saudi export drive and a set of case studies illustrates that the reality of the campaign is far more complex and layered. Interest in Saudi religious influence goes far beyond Middle East and Islam scholars and policymakers, journalists, and analysts, particularly given the dramatic social change in Saudi Arabia since King Salam ascended to the throne in 2015, and his son, Mohammed bin Salman, became the country's effective ruler. However, social liberalization, including enhanced professional and personal opportunity for women and the creation of a Western-influenced entertainment sector has much to do with socio-political factors and little, if anything, to do with religious reform. As a result, understanding Saudi Islam and the impact of its export that outlives the Salmans' steep cutbacks in the funding of its global propagation coupled with their effort to alter its austere and puritan image and give it a more moderate, tolerant and outward-looking makeover remains key to understanding the geopolitics of the Middle East and the broader Muslim world. Mandaville's volume makes a ground-breaking contribution to that understanding. 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

Saudi global export of an ultra-conservative strand of Islam and its impact on Muslim countries and communities across the globe has been a hotly debate topic for more than two decades. The rise of jihadist groups like Al Qaeda and the Islamic State and their attacks in the United States, Europe, Asia, and Africa fuelled the debate, particularly since the September 11, 2001, strikes in New York and Washington. Critics of Saudi Arabia charge that Wahhabism and Salafism, the ultra-conservative interpretations of Islam associated with the kingdom, created the theological and ideological incubator and the breeding ground for jihadism. Wahhabism and the World, Understanding Saudi Arabia's Global Influence on Islam (Oxford UP, 2022) edited by Peter Mandaville constitutes one of the few, if not the first comprehensive, impassionate interrogations of the impact on the faith of Saudi financial and other support for the global spread of what Mandaville calls Saudi religious transnationalism and is more colloquially referred to with catchall phrases such as Saudi funding or support for ultra-conservatism. Mandaville's volume with chapters that provide fresh insights into the Saudi export drive and a set of case studies illustrates that the reality of the campaign is far more complex and layered. Interest in Saudi religious influence goes far beyond Middle East and Islam scholars and policymakers, journalists, and analysts, particularly given the dramatic social change in Saudi Arabia since King Salam ascended to the throne in 2015, and his son, Mohammed bin Salman, became the country's effective ruler. However, social liberalization, including enhanced professional and personal opportunity for women and the creation of a Western-influenced entertainment sector has much to do with socio-political factors and little, if anything, to do with religious reform. As a result, understanding Saudi Islam and the impact of its export that outlives the Salmans' steep cutbacks in the funding of its global propagation coupled with their effort to alter its austere and puritan image and give it a more moderate, tolerant and outward-looking makeover remains key to understanding the geopolitics of the Middle East and the broader Muslim world. Mandaville's volume makes a ground-breaking contribution to that understanding. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Saudi global export of an ultra-conservative strand of Islam and its impact on Muslim countries and communities across the globe has been a hotly debate topic for more than two decades. The rise of jihadist groups like Al Qaeda and the Islamic State and their attacks in the United States, Europe, Asia, and Africa fuelled the debate, particularly since the September 11, 2001, strikes in New York and Washington. Critics of Saudi Arabia charge that Wahhabism and Salafism, the ultra-conservative interpretations of Islam associated with the kingdom, created the theological and ideological incubator and the breeding ground for jihadism. Wahhabism and the World, Understanding Saudi Arabia's Global Influence on Islam (Oxford UP, 2022) edited by Peter Mandaville constitutes one of the few, if not the first comprehensive, impassionate interrogations of the impact on the faith of Saudi financial and other support for the global spread of what Mandaville calls Saudi religious transnationalism and is more colloquially referred to with catchall phrases such as Saudi funding or support for ultra-conservatism. Mandaville's volume with chapters that provide fresh insights into the Saudi export drive and a set of case studies illustrates that the reality of the campaign is far more complex and layered. Interest in Saudi religious influence goes far beyond Middle East and Islam scholars and policymakers, journalists, and analysts, particularly given the dramatic social change in Saudi Arabia since King Salam ascended to the throne in 2015, and his son, Mohammed bin Salman, became the country's effective ruler. However, social liberalization, including enhanced professional and personal opportunity for women and the creation of a Western-influenced entertainment sector has much to do with socio-political factors and little, if anything, to do with religious reform. As a result, understanding Saudi Islam and the impact of its export that outlives the Salmans' steep cutbacks in the funding of its global propagation coupled with their effort to alter its austere and puritan image and give it a more moderate, tolerant and outward-looking makeover remains key to understanding the geopolitics of the Middle East and the broader Muslim world. Mandaville's volume makes a ground-breaking contribution to that understanding. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

Saudi global export of an ultra-conservative strand of Islam and its impact on Muslim countries and communities across the globe has been a hotly debate topic for more than two decades. The rise of jihadist groups like Al Qaeda and the Islamic State and their attacks in the United States, Europe, Asia, and Africa fuelled the debate, particularly since the September 11, 2001, strikes in New York and Washington. Critics of Saudi Arabia charge that Wahhabism and Salafism, the ultra-conservative interpretations of Islam associated with the kingdom, created the theological and ideological incubator and the breeding ground for jihadism. Wahhabism and the World, Understanding Saudi Arabia's Global Influence on Islam (Oxford UP, 2022) edited by Peter Mandaville constitutes one of the few, if not the first comprehensive, impassionate interrogations of the impact on the faith of Saudi financial and other support for the global spread of what Mandaville calls Saudi religious transnationalism and is more colloquially referred to with catchall phrases such as Saudi funding or support for ultra-conservatism. Mandaville's volume with chapters that provide fresh insights into the Saudi export drive and a set of case studies illustrates that the reality of the campaign is far more complex and layered. Interest in Saudi religious influence goes far beyond Middle East and Islam scholars and policymakers, journalists, and analysts, particularly given the dramatic social change in Saudi Arabia since King Salam ascended to the throne in 2015, and his son, Mohammed bin Salman, became the country's effective ruler. However, social liberalization, including enhanced professional and personal opportunity for women and the creation of a Western-influenced entertainment sector has much to do with socio-political factors and little, if anything, to do with religious reform. As a result, understanding Saudi Islam and the impact of its export that outlives the Salmans' steep cutbacks in the funding of its global propagation coupled with their effort to alter its austere and puritan image and give it a more moderate, tolerant and outward-looking makeover remains key to understanding the geopolitics of the Middle East and the broader Muslim world. Mandaville's volume makes a ground-breaking contribution to that understanding. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/national-security

Saudi global export of an ultra-conservative strand of Islam and its impact on Muslim countries and communities across the globe has been a hotly debate topic for more than two decades. The rise of jihadist groups like Al Qaeda and the Islamic State and their attacks in the United States, Europe, Asia, and Africa fuelled the debate, particularly since the September 11, 2001, strikes in New York and Washington. Critics of Saudi Arabia charge that Wahhabism and Salafism, the ultra-conservative interpretations of Islam associated with the kingdom, created the theological and ideological incubator and the breeding ground for jihadism. Wahhabism and the World, Understanding Saudi Arabia's Global Influence on Islam (Oxford UP, 2022) edited by Peter Mandaville constitutes one of the few, if not the first comprehensive, impassionate interrogations of the impact on the faith of Saudi financial and other support for the global spread of what Mandaville calls Saudi religious transnationalism and is more colloquially referred to with catchall phrases such as Saudi funding or support for ultra-conservatism. Mandaville's volume with chapters that provide fresh insights into the Saudi export drive and a set of case studies illustrates that the reality of the campaign is far more complex and layered. Interest in Saudi religious influence goes far beyond Middle East and Islam scholars and policymakers, journalists, and analysts, particularly given the dramatic social change in Saudi Arabia since King Salam ascended to the throne in 2015, and his son, Mohammed bin Salman, became the country's effective ruler. However, social liberalization, including enhanced professional and personal opportunity for women and the creation of a Western-influenced entertainment sector has much to do with socio-political factors and little, if anything, to do with religious reform. As a result, understanding Saudi Islam and the impact of its export that outlives the Salmans' steep cutbacks in the funding of its global propagation coupled with their effort to alter its austere and puritan image and give it a more moderate, tolerant and outward-looking makeover remains key to understanding the geopolitics of the Middle East and the broader Muslim world. Mandaville's volume makes a ground-breaking contribution to that understanding. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Author and historian Haris Durrani speaks to New Lines' Faisal Al Yafai about representation and religion in the classic sci-fi novel “Dune” and its recent film adaptation. They discuss how the book's Islamic themes are ignored or missed by non-Muslim audiences, why Hollywood fails at representing the Middle East on screen and how a new generation of Muslim authors is changing science fiction. Produced by Joshua Martin

In part 2 of our ongoing series about Aleksandr Dugin, Jules Taylor sits down to speak with Wahid Azal, author of the 2016 Counterpunch article entitled "Dugin's Occult Fascism and the Hijacking of Left Anti-Imperialism and Muslim Anti-Salafism". Wahid wrote this article when he realized that Duginists were actively recruiting leftists and anti-imperialists, as well as anti-Salafist Shiʿi and Sunni Muslims. This conversation was eye-opening on numerous levels, but I want to be cautious here and remind folks that being an anti-fascist isn't not dangerous. Fascists, in general, are dangerous people, with a ravenous ideology who are not to be trifled with. Wahid currently lives in Australia, and he relocated there from Berlin for his safety and the safety of his daughter after his wife mysteriously passed away. This conversation is about more than Dugin. It's about being anti-fascist and calling it out when you see it and how there is a very real cost to doing that. It's also about the way shades of far-right ideology can muddy the water and how we lose comrades. My heart goes out to Wahid and his daughter, as it takes an incredible amount of bravery to keep sounding the alarm on all of this. Wahid's Article in Counterpunch About Wahid Azal… Blog https://wahidazal303.blogspot.com/ Academia.edu https://independent.academia.edu/NimaAzal Twitter https://twitter.com/wahidazal66 Facebook https://www.facebook.com/nwahidazal/ Telegram @WahidAzal303 Youtube https://www.youtube.com/c/wahidazal/ Permanent Links Below… Follow us on Social Media: Twitter Facebook Medium Patreon Join the discussion: https://www.reddit.com/r/noeasyanswerspodcast Send in a voice message: https://anchor.fm/noeasyanswers/message Visit our Patreon: https://www.patreon.com/noeasyanswers Hang out with us on Discord: https://discord.gg/4RHEEhdxy5 One-off Contribution: https://www.paypal.com/paypalme/julestaylormusic Comments, concerns, criticisms, and vitriol: noeasyanswerspodcast@gmail.com Music provided by: Self-Taut --- Support this podcast: https://anchor.fm/noeasyanswers/support

How important is Islam to Indonesia's identity? How different is Salafism from a more mainstream Sunni Islam? Why is it popular with mostly young Indonesian Muslims? And what effect does it have on Indonesian identity and democracy? In this episode, Chris Chaplin joins Petra Desatova to discuss his new book Salafism and the State: Islamic Activism and National Identity in Contemporary Indonesia (NIAS Press 2021). Focusing on the nexus between religion, the nation, citizenship and political identity, the book is the first comprehensive ethnographic study of the Salafi Islamic movement in Indonesia. It explores the role of Islamic activism among Indonesian youth and how it has transformed the country's religious and political discourse. To learn more about Chris' upcoming book launch on 23 September 2021, visit the official event page. Chris Chaplin is an Assistant Professorial Research Fellow at the Religion and Global Society Research Unit at the London School of Economics and Political Science as well as a Visiting Fellow at the Department of Political and Social Change, Coral Bell School of Asia Pacific Affairs, Australian National University. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the Nordic Institute of Asian Studies (NIAS) based at the University of Copenhagen, along with our academic partners: the Centre for East Asian Studies at the University of Turku, Asianettverket at the University of Oslo, and the Stockholm Centre for Global Asia at Stockholm University. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Transcripts of the Nordic Asia Podcasts: http://www.nias.ku.dk/nordic-asia-podcast About NIAS: www.nias.ku.dk

The full episode transcript is available on our website: https://history.wisc.edu/ask-a-historian/ During the Arab Spring, Egyptian women played particularly prominent roles as activists on Tahrir Square and in the political groups that mobilized to debate the future of the Egypt. How did Egyptian feminism develop in the decades leading up to the Arab Spring? Professor Aaron Rock-Singer takes us through the 20th- and 21st-century history of Egypt to trace the ways in which the British colonial project, the secular nationalist state, and Islamist revival movements such as the Muslim Brotherhood and Salafis sought to shape the role of women in Egyptian society. Aaron highlights the contradictions and characteristics of the project of feminism in Egypt's authoritarian political environment. He also reflects on the possibilities and challenges for activists under the current Sisi regime. Timestamps: 03:05 Women in the Egyptian Revolution and the Abdel Nasser period 11:06 The British colonial project to create a quiescent population 16:08 The Sadat and Mubarak periods 22:24 Salafism, authenticity debates, and gender segregation 31:52 Comparing developments in Egypt and elsewhere in the Middle East 36:17 Reflections on the aftermath of the Arab Spring and the Sisi regime Episode links: Aaron Rock-Singer is Assistant Professor of History and the University of Wisconsin—Madison. His first book, Practicing Islam in Egypt: Print Media and Islamic Revival, was published by Cambridge University Press in 2019: https://www.cambridge.org/core/books/practicing-islam-in-egypt/05564917D380AE6C37E3AECD3D6C7316#fndtn-information You can follow Aaron on Twitter @AaronRockSinger. Our music is Pamgaea by Kevin MacLeod. Link: https://incompetech.filmmusic.io/song/4193-pamgaea CC BY 4.0 license: http://creativecommons.org/licenses/by/4.0/ Please send us your questions for a historian: outreach@history.wisc.edu

Apostasy in the Somali Community with Nuriya Benson and Khan. Their personal stories and journeys, is life better, and how the Somali community deals with apostasy. Their channel Waaq Nation The youtube version of this podcast can be found here: https://youtu.be/Lyg8v-j4UCE Here are the timestamps for this podcast: 0:00 Introductions1:01 What is "WAAQ nation"3:06 New Nomad's journey out of Islam (Openly asking questions and debating Christians)7:40 Nun Benson's background in Islam and her journey out of Islam (How Islam cut shot her childhood years and exposure to the internet)13:00 Expectations for Muslims - towing the party lines (Is it related to the problems faced by Somali people today?)20:00 Old traditions VS Islam (A Somali context of liberal society and a Sunni society, Wahhabism destroying graves)27:35 Paradox of Salafism being against terrorism but most terrorists being Salafis.30:55 Over trusting religious leaders? Mental problems, trauma, and religion.37:10 Using Islam to justify heinous acts, submission in Islam40:20 Is assimilation and integration possible for Somali and Muslim refugees given the religious teachings?44:50 Uncoupling Islam and Somali identity.46:11 Plugin for WAAQ nation and channel announcements46:50 Is religion affecting Somalis from walks of life equally?51:15 How is life after Islam?53:50 Nun's response.57:30 Final remarks for the stream

Fay really poured out her heart in this live stream. Her story is really something else. What she has gone through to get to where she is now. She speaks well, and with courage and dignity, surviving quite a hell in her own family. In my opinion, this is probably the best interview on my channel to date YouTube version of this podcast: https://youtu.be/wWVHGHuuwAw Timestamps: 0:00 Introductions1:20 Fay's background growing up as a Bangladesh Muslim woman in the UK.6:15 The Hijab is an identity symbol more than a religious symbol in the west. Insular Muslim societies fearing being influenced by western culture.11:30 Fay's experiences at the Islamic school. Wearing a niqab in protest to efforts to ban the hijab by politicians.16:35 Muslims sacrifice this life for the promise of an afterlife.21:18 Fay's experiences at an Islamic school (continued).24:35 How Fay started shifting towards Salafism. The appeal of Salafism as the "Pure" version of the life. Idolizing preachers.33:10 The six articles of faith and how they led Fay down the pathway of researching Islam and questioning some of the teachings.36:00 Fay's channel information36:45 Are preachers unintentionally deceiving their followers?40:38 Berserk. Who would be Mozgus in the Islamic world?41:16 Fay's artwork - What inspires here to do art?44:45 What ended up happening to Fay's closely knit family? The tragedy of her mother passing away from cancer, the abuse from her father, and the splintering of her family as a result of all these tragedies.59:58 How Fay got help from strangers while most of her family members were treating her badly. Missing social etiquette and entitlement in some Asian communities - Is this a product of Islam?1:09:50 Leaving Islam, losing everything and losing meaning in life. The fear of hell.1:11:38 People's assumption that Fay left Islam because of an abusive family and hardships.1:15:20 The concept of Qadar and the confusion it brings to the Muslim community.1:19:50 Channel announcements - Fay's channel and the content she enjoys producing1:23:40 Is cousin marriage incest? The problems associated with cousin marriage. Muhammad's marriage to Zaynab.1:27:20 Muslim preachers' claims on coronavirus.1:28:55 Leaving Islam for emotional reasons. The apologetics provided by Muslim preachers.1:36:30 What if there is a God. Conspiracy theories and how rampant they are in religious people. The big cause-big effect fallacy.1:40:16 Dawahman trying to make Islam seem logical. Cherry-picking by the Ahmadis.1:43:10 Inclusive Mosque initiative. The importance of supporting reformists in their efforts.1:49:38 Final remarks.

Discussing with Farhan Qureshi on Islam and Hinduism. Subscribe to Farhan at Youtube Timestamps: 0:00 Introductions1:13 Farhan's background as a Muslim and how he ended up leaving Islam. Salafism and the differences between Salafism and Sunnism9:00 Did Farhan look into Sufism or did he just bypass it to Salafism?17:01 How dogma limits peoples' potential in life. Is atheism a dogma?18:50 Farhan's take on Dawkins and Sam Harris. The perennial philosophy and the truth of oneness - What does this even mean?22:10 Meditation and psychedelics. What is the experience of people on psychedelics (shrooms) like? What does science say about psychedelics?31:25 What is Idealism? Advaita Vedanta.34:10 How Farhan ended up leaving Islam. Why did Farhan choose Hinduism and not other religions or atheism?39:50 Farhan's planned debate with Muhammad Hijab. Hijab's clip straw-manning David Wood.43:07 Farhan's view of Hinduism - meditation, mindfulness. Why did Farhan take up the Hindu label? The Jungian archetypes50:52 What is God to Farhan? Does a God exist? How does suffering, which is an integral part of the human experience, relate to the idea of a God? The problem of suffering - Is it beneficial?58:01 Reincarnation - Is it even possible? Is there any truth to the people who claim to be reincarnated and remember their past lives? Near-Death experiences (NDEs) - How common are such experiences?1:06:10 Does Farhan believe in Karma? What are Karma and consequentialism?1:09:14 Hinduism and meat-eating. What Karma comes to meat-eaters? Shaktism and animal sacrifice - diversity in the Hindu community. Evolution of Hinduism.1:20:50 What aspects of Hinduism are bad? Problems with the Guru-follower relationships and how they quickly devolve into cults. The caste system and its connection to the Hindu scriptures.1:28:58 The problems with putting religious texts on the higher epistemological ground and using them to make policy without questioning them.1:33:45 Farhan responds to the theory that the Kaaba is a Shiva temple and that Muslims do Hindu rituals e.g. the way they dress. Did Jesus go to India? If yes, when? Is Muhammad from Petra?1:36:40 Are the caste system and tribalism natural?1:39:59 How can people find accurate information about Hinduism given the relative perceptions and subjectivity in Hinduism?1:41:10 What was Farhan's basis to describe hell in Islam? What is the mainstream Islamic position on hell?1:45:20 Final remarks.

Adam joins the show to discuss the emergence of small salafist militant groups in Gaza and their ongoing conflict with Hamas. Adam explains the difference between Sunni Islamist politics and salafist jihadism in the context of the Israeli government's policy of targeting Hamas for any actions taken by other Gazan factions. The Movements is a leftist history and politics podcast. Subscribe on iTunes, Stitcher and Google Play. Transcripts may be requested for accessibility reasons by e-mailing movementspod@gmail.com. Find us on facebook and twitter @movementspod and support the show by donating at https://www.patreon.com/movementspodSupport the show (https://www.patreon.com/movementspod)

Wahhabism is the most misunderstood brand of Islam. It is more correctly called Salafism and is a fundamentalist interpretation of the faith, often associated with Saudi Arabia. The Salafis have long been split between jihadists who justify violently overthrowing their rulers and quietists who believe that even oppressive governments should be obeyed. Since the Arab uprisings, two new groups – Salafi democrats and Salafi revolutionaries – have come to the fore too.Presenter Safa Al Ahmad talks to representatives of all positions in the current debate within Salafi Islam about the relationship between religion and politics.(Photo: Saudi Arabia's Grand Mufti Sheikh Abdul Aziz al-Sheikh. Credit: Hassan Ammar/AFP/Getty Images)

On this instalment of The Renegade Report the guest is independent terrorism analyst Isaac Cohen. Roman and Jonathan explore the history of ISIS and the ideology of the group and its fighters. Isaac explains the foundational principles of Islamic fundamentalism, Wahhabism, Salafism as well as terms like jizya and takfiri. The discussion touches on the plight of Syrian refugees, the ongoing abuse of Saudi women through male guardianship, military action as a solution, and a pragmatic approach to the Israel/Palestine situation.