Podcasts about Shi

After our emergency episode on Monday about the extraordinary events currently taking place in Iran and Israel, we don't want to leave Conflicted listeners without their Thomas and Aimen fix on a Wednesday, so this week we're bringing you an old episode of Conflicted from Season 3, which explains how the modern state of Iran came into being - the Iranian Revolution of 1979... Find the episode description is below: It's the Iranian Revolution of 1979 - the great showdown! The watershed moment when the tensions which between reform and reaction, modernism and tradition erupted into sweeping rejection of the Western model of modernity and its replacement with something apocalyptic, something both ancient and strikingly new: a Shi'a Islamic Republic. 1979 was out with the Shah, in with the Ayatollah; and the consequences have been without parallel—for the Middle East, and the world. All the information you need to sign up to the Conflicted Community is on this link: https://conflicted.supportingcast.fm/  Conflicted is proudly made by Message Heard, a full-stack podcast production agency which uses its extensive expertise to make its own shows such as Conflicted, shows for commissioners such as the BBC, Spotify and Al Jazeera, and powerfully effective podcasts for other companies too. If you'd like to find out how we can help get your organisation's message heard, visit messageheard.com or drop an email to hello@messageheard.com! Find us on Twitter: https://twitter.com/MHconflicted And Facebook: https://www.facebook.com/MHconflicted Learn more about your ad choices. Visit megaphone.fm/adchoices Learn more about your ad choices. Visit podcastchoices.com/adchoices

Greetings from the depths of my emotional turmoil! OK, not that bad, but it's been a tumultuous few months in the Life of Tucker and this episode aims to set the record straight on exactly where I've been up to. TRIGGER WARNING: unfiltered talk of self harm, suicidal ideation, and religion in this emotionally bare episode. If you or someone you know is struggling with SI or SHI, help is a phone call / text / chat away at https://988lifeline.org/ or dial 988 on your US based phone.My Website: agamerlooksat40.comMy Discord: https://discord.com/invite/SdaE4atGjCMy Twitter: @agamerlooksat40My TikTok: @agamerlooksat40My Facebook: facebook.com/agamerlooksat40My Insta: @agamerlooksat40My Patreon: patreon.com/agamerlooksat40My Email: agamerlooksat40@gmail.comMy Phone Number: Ehhhhh, not gonna happen. :-D  Support the show

Send us a textWelcome to a new season of Shi'nanigans podcast. We're still talking shit about the behind the scenes of life as we live it!Thank you for your continued support and hope you subscribe to the podcast. More great content is on the way!Support the showInstagram: @shar1ta_Facebook: Sha RitaYouTube: SharitaTwitter: @5har1taTwitch: TygyrlillyTikTok: Tygyrlilly

Much like the Phoenix, we have returned to mess with the Shi'ar. That's right, the X-Club is back in session and we are covering The Rise and Fall of the Shi'ar Empire. In today's episode we cover the first 6 issues of this 12 issue story.Uncanny X-Men #475 - #480Writer: Ed BrubakerArtists: Billy Tan & Clayton Henry

In this episode of After Maghrib, we sit down with Sayed Zafar Abbas to explore the provocative and pressing question of religious pluralism through a Shi‘i theological lens. Is Islam's finality compatible with the salvation of others? Can divine justice accommodate those who never encountered the Imamate? We navigate tensions between exclusivism, inclusivism, and pluralism—drawing from Qur'anic verses, classical scholars like al-‘Allama al-Hilli, and contemporary thought. From metaphysics to modernity, we ask whether the Shia tradition has something unique to offer today's interfaith world. A conversation for seekers, skeptics, and everyone in between.

Shahadat of 9th Imam Muhammad Al-Jawad (AS)29th Dhul Qadah 1446 AHMay 27th, 2025* Imam Muḥammad at-Taqi al-Jawād (a.s.) became Imam at a young age and was known for his deep taqwa despite his youth.* He lived during the rule of Ma'mun and Mu‘tasim and passed away at age 25 in Baghdad.* Du‘a (supplication) is a vital means of communication with Allah and a sign of humility and trust.* The Qur'an strongly encourages believers to call upon Allah, promising a response to sincere prayers.* Shi‘a Islam has a rich legacy of du‘a literature transmitted from the Prophet and Imams, covering various personal and spiritual needs.* Imam al-Jawād (a.s.) taught a famous du‘a to be recited after the Fajr prayer, beginning with "أفوض أمري إلى الله...".* Early sources attribute this du‘a directly to Imam al-Jawād (a.s.), stating it brings ease and acceptance of one's requests.* The du‘a incorporates verses from the Qur'an that emphasize reliance, repentance, and trust in Allah's protection and sufficiency.* Phrases in the du‘a reinforce that Allah alone is the ultimate Provider, Creator, and Protector—sufficient against all needs.* Imam al-Jawād (a.s.) also gifted his wife a document with ten du‘as for various life situations, showing the importance of supplication in all aspects of life.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

Friday Juma KhutbaMay 23, 2025- Migration to North America has unintentionally promoted multiculturalism, evident in the diverse ethnic makeup of religious communities.- Shi‘a diversity has been noticeable in weekend school students since the late 1970s and 1980s.- As the community developed, full-time Islamic schools have emerged, reflecting similar ethnic diversity.- There are now 16 full-time Shi‘a Islamic schools across Canada, from Montreal and Ottawa to Toronto and Vancouver.- This growth has created a need for collaboration and networking among these schools.- In January 2024, the first global gathering of full-time Shi‘a schools was held in Karbala, with 60 schools from places like Indonesia and Australia represented.- On the sidelines, North American schools formed WISE CANADA (World Islamic Summit of Education, Canada) to promote cooperation in Canada and the US.- WISE CANADA will hold its first national meeting tomorrow at As-Sadiq Islamic School.- Networking helps schools share best practices, recognize challenges, and develop solutions.- Qur'anic verse 9:71 highlights the mutual support, righteousness, and obedience expected among believing men and women.- A call was made to embrace diversity and avoid isolation.- UN Secretary General highlighted the severe suffering in Gaza, with 80% designated as militarized or evacuation zones.- 160,000 pallets of aid (equivalent to nearly 9,000 trucks) are waiting to be delivered.- Canada, the UK, and France strongly condemned Israel's military actions and settlement expansion in Gaza and the West Bank.- They warned of further actions if Israel does not stop military offensives and lift aid restrictions.- UK Foreign Secretary David Lammy halted free trade talks with Israel, calling its rhetoric and planned military actions extreme and unjustifiable.- Foreign ministers from multiple Western and allied countries, plus the EU, issued a joint statement urging Israel to restore humanitarian aid flows.- They criticized a proposed Israel–US aid system for bypassing the UN, arguing it politicizes and undermines humanitarian relief efforts.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

主題：當AI遇上醫學診療胡美健、Dr. Shi

What does the Twelver Shi‘i Hadith tradition say about jinn, astrology, angels and necromancy? Dr. Amina Inloes -  scholar, researcher, educator, public speaker, and translator with a PhD in Islamic Studies from the University of Exeter - returns on the podcast to go deep into the Shi‘i hadith corpus! ⇓ ⇓ ⇓► ✅ Check out Dr. Inloes' Articles - https://exeter.academia.edu/AminaInloes  ► ✅Get your copy of Shams al-Ma'arif - https://revelore.press/product/shams-al-maarif-the-sun-of-knowledge/ ✦

The religious freedom situation in Azerbaijan remains highly restricted. The government subjects virtually all religious practices to intrusive state oversight. Shi'a Muslims who do not operate within the government's preferred boundaries have faced imprisonment on dubious charges. Armenian religious sites in Nagorno-Karabakh and the surrounding regions remain threatened since Azerbaijan regained control. In its 2025 Annual Report, USCIRF recommended that the U.S. Department of State maintain Azerbaijan on the Special Watch List for severe violations of religious freedom. On today's episode of the USCIRF Spotlight Podcast, USCIRF Chair Stephen Schneck, Commissioner Mohamed Elsanousi, and Commissioner Vicky Hartzler join Director of Research and Policy Guillermo Cantor to discuss their recent travels to Azerbaijan.Read USCIRF's 2025 Annual Report Chapter on Azerbaijan and USCIRF's most recent Azerbaijan Country Update.With Contributions from:Guillermo Cantor, Director of Research & Policy, USCIRFVeronica McCarthy, Public Affairs Specialist, USCIRF

ARD Radio Tatort aus der Schweiz: Laura bringt ihren Kampf gegen den Überwachungsstaat im Jahr 2056 zu sich nach Hause. Ein Cyberangriff hat in Freinau Angst und Schrecken verbreitet, das Aussteigerdorf ist beinah menschenleer – bis auf die Leiche in der Rezeption von Lauras Lodge. Wer das Hörspiel am Radio hören will: Samstag, 17.05.2025, 20.00 Uhr, Radio SRF 2 Kultur Aussergewöhnliche Todesfälle bringen nicht nur Laura Martini und den Ruf Freinaus, sondern auch die Null-Mord-Statistik des allmächtigen SHI (Swiss Health Institute) in die Bredouille. Sie zwingen Laura zu einer so überraschenden wie angespannten Zusammenarbeit mit Luzi Kalberer, Boss des SHI – und Lauras früherer Chef während ihrer Zeit als Kriminalkommissarin. Je tiefer das altgediente und dauerzankende Gespann in das Geheimnis der mysteriösen Mordfälle vorstösst, desto unheimlicher wirkt das verlassene Bergdörfchen. Und desto kleinlauter wird der sonst so sarkastische Luzi. Ist dies bloss seine jüngste Masche, Laura aus dem Konzept zu bringen, oder ahnt er, was repektive wer ihnen da droht? Denn ganz so verlassen, wie es wirkt, ist das geisterhafte Freinau nicht … ____________________ Mit: Karin Pfammatter (Laura), Thomas Sarbacher (Luzi), Urs Jucker (Jack), Julian A. Schneider (Emil), Isabelle Menke (Shelley), Jan Bluthardt (Ronnie), Sabrina Amali (Kiki), Miro Maurer (Vito), Gilles Tschudi (Hector) ____________________ Tontechnik: Tom Willen – Dramaturgie: Susanne Janson – Regie: Mark Ginzler ____________________ Produktion: SRF 2025 für den ARD Radio Tatort ____________________ Dauer: ca. 53'

May 14, 2025: SHI's Kris Nessa, CTO, and Lee Ziliak, Field CTO and Managing Director of Architecture, dive into their cutting-edge AI lab. What if healthcare providers could test AI solutions before committing millions to infrastructure? Lee and Kris reveal their rapid six-week approach to validating AI use cases while addressing critical staffing shortages and operational challenges across revenue cycle management, medical imaging, and patient engagement. From saving a client from a nine-figure mistake to accelerating innovation across healthcare systems, discover how this playground for AI experimentation might revolutionize healthcare technology implementation without breaking the bank. Key Points: 01:50 SHI's AI and Cyber Lab 07:30 Success Stories and Use Cases 20:08 Engagement Process and Timeline 24:29 Future Developments and Conclusion X: This Week Health LinkedIn: This Week Health Donate: Alex's Lemonade Stand: Foundation for Childhood Cancer

Shi Davidi, Sportsnet Blue Jays columnist, joins Jeff Blair and Kevin Barker on a sunny Monday afternoon to chat about Toronto's climb back to .500. They dive into Addison Barger's strong weekend in Seattle, Yariel Rodriguez' run of good form out of the bullpen, George Springer's continued success, and prospect Arjun Nimmala's potential. Shi wraps up with his biggest surprises and disappointments from the 2025 Blue Jays season. Chris Rose (26:20), host of Dugout Discussions and Baseball Today with Jomboy Media, shares his impressions of Toronto midway through May. He dives into what he learned during his conversation with Vladimir Guerrero Jr. over the weekend, before discussing what the future holds for Bo Bichette, Rafael Devers, the Rockies and the Pirates.The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Sports & Media or any affiliates.

Find me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recomended Reading:Clarke, Abdussamad (translated by) (2021). "The Kitab al-Athar of Abu Hanifah". Turath Publishing.El Shamsy, Ahmed (2013). "The Canonization of Islamic Law: A Social and Intellectual History". Cambridge University Press.Gohlman, William E. (translated by) (1974). "The Life of Ibn Sina: A Critical Edition and Annotated Translation". State University of New York Press.Haider, Najam (2012). "The Origins of the Shi'a: Identity, Ritual and Sacred Space in Eighth Century Kufa". Cambridge University Press.Haider, Najam (2013). "Contesting Intoxication: Early Juristic Debates over the Lawfulness of Alcoholic Beverages". In Islamic Law and Society 20 (2013) 48-89. Brill. Hallaq, Wael (2004). "The Origins and Evolution of Islamic Law". Cambridge University Press. Hallaq, Wael (2009). "Sharia: Theory, Practice, Transformations". Cambridge University Press. Wyman-Landgraf, Umar F. Abd-Allah (2013). "Malik and Medina: Islamic Reasoning in the Formative Period". Brill.al-Tahawi's "al-Mukhtasar". Arabic version. Hosted on Acast. See acast.com/privacy for more information.

In this episode of Just Yappin' we discuss the people Arvy gets confused for, slang words kids use today, Dastar Bandi ceremonies, GAP and acting like you belong in a room! www.reigncitytoys.com My Official Website + Demo Reel - https://www.justindhillon.com Instagram - https://www.instagram.com/thewrestlingclassic/ TikTok - https://www.tiktok.com/@thewrestlingclassic X - https://x.com/twcworldwide Youtube - https://www.youtube.com/@TheWrestlingClassic/ Articles - https://www.one37pm.com/author/justin-dhillon Limited Edition TWC Tee https://headquartersclothing.com/products/headquarters-x-the-wrestling-classic-logo-tee?_pos=1&_psq=wrestlinhg&_ss=e&_v=1.0 WWE Shop Affiliate wwe-shop.sjv.io/RGRxQv 500 Level https://www.500level.com/ Join the Discord Community https://linktr.ee/thewrestlingclassic All Episodes are on "The Wrestling Classic" Youtube Channel https://www.youtube.com/channel/UCOQOYraeFlX-xd8f3adQtTw #JustYappin #TypeShi #GAP #DastarBandiBecome a supporter of this podcast: https://www.spreaker.com/podcast/twc-show--4417554/support.

Age Of Apocalypse's Magneto recruits Rogue's former flame Gambit & The X-Ternals to pull off a heist of galactic proportions but can they steal The M'Kraan Crystal out from under The Shi'ar Imperial Guard? And what will the renegade Remy Lebeau have to sacrifice to not only save reality but all realities?? Join Dave, Max & Myself for the next chapter in The Page Of Apocalypse as we discuss Magneto's Bad Assery, Jubilee's pet falcon & "Cosmic Bollocks" #PrepareForPrattleFind all the relevant issues here... https://marvel.fandom.com/wiki/Ultimate_Gambit_and_the_X-Ternals_Vol_1_1To read along you can subscribe to Marvel Unlimited⁠⁠⁠https://tinyurl.com/5n7f977h⁠⁠⁠Or buy it digitally on Kindle⁠⁠⁠ https://tinyurl.com/44yf4rc2⁠⁠⁠This series podcast will be available on Comics In Motion to see our previous collaborations on X-Amining X-Men '97 start here!⁠⁠⁠ https://tinyurl.com/33htvmxv⁠Follow Max on BlueSky ⁠https://bsky.app/profile/maxybyrne.bsky.social⁠Follow Dave on Bluesky ⁠https://bsky.app/profile/seattledojos.bsky.social⁠& Instagram ⁠https://www.instagram.com/davehorrocks?igsh=MTBxY3Vna25qODhsMw==⁠Dystopian Dawn synopsis music created by Dave HorrocksX-Men Animated Series Clip from Marvel HQ Where to find the Spider-Dan & The Secret Bores Podcast…Follow this link to find your preferred podcast catcher of choice ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠pod.link/danbores⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/secretbores⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Threads:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.threads.net/@spiderdansecretbores⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Tiktok: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.tiktok.com/@dan_bores⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/spiderdansecretbores/?hl=en⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Discord: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://discord.com/invite/CeVrdqdpjk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠IMDB: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.imdb.com/title/tt22023774/?ref_=nv_sr_srsg_0⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Letterboxd: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://letterboxd.com/spiderdan_2006/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Like, share, comment, subscribe etc. and don't forget to use the #PrepareForPrattle when you interact with us.Please subscribe to The Pop Culture Collective newsletter to find out what myself, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Comics In Motion⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and all the other related podcasts are up to week by week ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://pccnewsletter.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠I'd like to thank my patrons on #Patreon for their continuing donations it is very much appreciated and helps PrattleWorld keep turning and if you ever find yourself in a position to help the podcast please consider it. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/spiderdanandthesecretbores⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠If you would like to make a one off donation head over to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://ko-fi.com/spiderdanandthesecretbores⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠If you want to #JoinThePrattalion and to be briefed in full on the #SecretBores head over to #PrattleWorld ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.spiderdanandthesecretbores.com/

Uzair talks to Dr. Hassan Abbas about the ongoing standoff between India and Pakistan following the recent terror attack in Kashmir. We talked about what options are on the table for both sides, the role of the United States, and why engagement and negotiations are the only path forward for both countries. Dr. Hassan Abbas is Distinguished Professor of International Relations at the Near East South Asia Strategic Studies Centre (NESA), National Defense University in Washington DC. He serves as a senior advisor at Project on Shi'ism and Global Affairs at Harvard University's Weatherhead Center for International Affairs, and his current research work focuses on building narratives for countering political and religious extremism & rule of law reforms in developing states. Chapters: 0:00 Introduction 2:30 Backdrop of the terror attack 14:20 Allegations and evidence 18:50 Narratives and media 25:10 Commitment traps 29:40 US response so far 36:30 Misreading the other side

Jeff Blair and Kevin Barker open the show previewing tonight's series opener between the Boston Red Sox and Toronto Blue Jays. They begin with thoughts on Daulton Varsho's pending return; where he will slot into the lineup and who will be the odd man out on the roster. The boys move on to tee up this week's pitching matchups including who will get the ball on Thursday, the recipe for Bowden Francis' success tonight, and how to attack opposing starter Garrett Crochet. Sportsnet's Shi Davidi (24:42) joins the conversation as news breaks of Daulton Varsho's official return and Will Wagner's subsequent demotion to Triple-A Buffalo. Shi reacts to the roster moves, before diving into Casey Lawrence's potential as a spot starter, options to align the Jays' defence, how to get Andrés Giménez back on track at the plate, where Toronto stacks up in the American League East, and Max Scherzer's status.The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Sports & Media or any affiliates.

How can hadith scholarship navigate modern challenges of authenticity while preserving its theological integrity? In this episode of Thinking Islam, we critically examine the journey of hadith from the Prophet to the present day with Dr Haidar Hobballah.From transmission methodologies to contemporary debates, this discussion unpacks the complexities of separating fact from fiction in a legacy spanning over 1,400 years. We discuss the science of hadith criticism, the shift from oral to written transmission, debates over canonical texts like Kutub al-Arbaʿa, the reliability of narrators, and the impact of theological bias and identity on the Shi'a tradition.Dr Haidar Hobballah brings decades of scholarly expertise, with advanced studies in hawza and a PhD in Comparative Religions and Christian Theology. As the author of more than two dozen books and numerous articles spanning jurisprudence, theology, philosophy, and hadith studies, Dr Hobballah has taught and supervised students at leading seminaries and universities, and served as editor-in-chief for several academic journals.

What does Islam, particularly Shīʿī Islam, really say about same-sex sexual relations? Can Islamic legal frameworks, rooted in centuries of jurisprudence, ever be used to imagine the possibility of an Islamically valid same-sex marriage? What terms and categories did pre-modern Islamic sources use to describe what we might now call “homosexuality,” and what is meant by the claim that “homosexuality,” as a form of identity, is a modern concept? Is the story of Lot in the Qur'an really about homosexuality? And crucially, what Islamic perspectives exist in response to the deeply homophobic statement “Navigating Differences: Clarifying Sexual and Gender Ethics in Islam,” published in May 2023 and endorsed by those who argue that Islam categorically rejects same-sex sexual relationships? In Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024), Mehrdad Alipour engages these urgent questions with intellectual rigor and legal precision. Alipour is a scholar of Iranian and Islamic studies whose work focuses on Islamic legal theory, Shi‘i thought, and the evolving discourse around sex, gender, and sexuality in both premodern and modern contexts. He earned his PhD in Arabic and Islamic Studies from the University of Exeter and received traditional training at the Seminary of Qom in Iran. He is currently based at the University of Utrecht in the Netherlands, where he leads the project Beyond Binaries: Intersex in Islamic Legal Tradition, exploring how intersex identities have been understood in Shi‘i legal texts from the 14th to early 20th centuries. Another publication of his, “Navigating Body Politics in Shiʿi Legal Tradition: Examining Sayyid Kāẓim al-Yazdī's Account of Non-Binary Intersex,” is available online for free to all readers. Rather than offering a theological verdict or issuing new rulings in the book, Alipour turns to the internal tools of the Imāmī Shīʿī legal tradition—most notably, the method of ijtihād—to explore how scholars have historically interpreted and might yet reinterpret questions regarding sexual relations. Through a careful and brilliant analysis of Qur'anic verses, hadith traditions, legal principles, and rational argument, Alipour shows how the Shīʿī legal tradition contains interpretive possibilities that could speak to contemporary understandings of homosexuality as a consensual, identity-based, and egalitarian practice. As Alipour clarifies in our conversation, his study does not attempt to declare what Islamic law must say about same-sex relations, but rather to identify and expand the discursive spaces within which such a conversation can meaningfully take place. By using the very legal principles and interpretive strategies that have shaped Shīʿī jurisprudence across generations, he invites scholars and jurists to consider how Islamic legal thought might respond, faithfully and creatively, to modern realities. The book is a thoughtful and necessary contribution to ongoing debates on Islam, law, and sexual diversity. In our conversation today, Alipour walks us through the book's key arguments and findings, highlights the significance of applying modern Imāmī ijtihādic principles to the question of same-sex relations, and outlines how core Islamic sources—the Qur'an, sunnah, reason (ʿaql), and consensus (ijmāʿ)—have been interpreted in relation to same-sex intimacy, with special attention to specific gaps in the story of Lot in the Qur'an. He also clarifies key premodern terms that are often cited by contemporary Muslim scholars as referring to homosexuality, unpacking their historical meanings and legal contexts. This here is my conversation with Mehrdad Alipour on his book, Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

What does Islam, particularly Shīʿī Islam, really say about same-sex sexual relations? Can Islamic legal frameworks, rooted in centuries of jurisprudence, ever be used to imagine the possibility of an Islamically valid same-sex marriage? What terms and categories did pre-modern Islamic sources use to describe what we might now call “homosexuality,” and what is meant by the claim that “homosexuality,” as a form of identity, is a modern concept? Is the story of Lot in the Qur'an really about homosexuality? And crucially, what Islamic perspectives exist in response to the deeply homophobic statement “Navigating Differences: Clarifying Sexual and Gender Ethics in Islam,” published in May 2023 and endorsed by those who argue that Islam categorically rejects same-sex sexual relationships? In Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024), Mehrdad Alipour engages these urgent questions with intellectual rigor and legal precision. Alipour is a scholar of Iranian and Islamic studies whose work focuses on Islamic legal theory, Shi‘i thought, and the evolving discourse around sex, gender, and sexuality in both premodern and modern contexts. He earned his PhD in Arabic and Islamic Studies from the University of Exeter and received traditional training at the Seminary of Qom in Iran. He is currently based at the University of Utrecht in the Netherlands, where he leads the project Beyond Binaries: Intersex in Islamic Legal Tradition, exploring how intersex identities have been understood in Shi‘i legal texts from the 14th to early 20th centuries. Another publication of his, “Navigating Body Politics in Shiʿi Legal Tradition: Examining Sayyid Kāẓim al-Yazdī's Account of Non-Binary Intersex,” is available online for free to all readers. Rather than offering a theological verdict or issuing new rulings in the book, Alipour turns to the internal tools of the Imāmī Shīʿī legal tradition—most notably, the method of ijtihād—to explore how scholars have historically interpreted and might yet reinterpret questions regarding sexual relations. Through a careful and brilliant analysis of Qur'anic verses, hadith traditions, legal principles, and rational argument, Alipour shows how the Shīʿī legal tradition contains interpretive possibilities that could speak to contemporary understandings of homosexuality as a consensual, identity-based, and egalitarian practice. As Alipour clarifies in our conversation, his study does not attempt to declare what Islamic law must say about same-sex relations, but rather to identify and expand the discursive spaces within which such a conversation can meaningfully take place. By using the very legal principles and interpretive strategies that have shaped Shīʿī jurisprudence across generations, he invites scholars and jurists to consider how Islamic legal thought might respond, faithfully and creatively, to modern realities. The book is a thoughtful and necessary contribution to ongoing debates on Islam, law, and sexual diversity. In our conversation today, Alipour walks us through the book's key arguments and findings, highlights the significance of applying modern Imāmī ijtihādic principles to the question of same-sex relations, and outlines how core Islamic sources—the Qur'an, sunnah, reason (ʿaql), and consensus (ijmāʿ)—have been interpreted in relation to same-sex intimacy, with special attention to specific gaps in the story of Lot in the Qur'an. He also clarifies key premodern terms that are often cited by contemporary Muslim scholars as referring to homosexuality, unpacking their historical meanings and legal contexts. This here is my conversation with Mehrdad Alipour on his book, Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

What does Islam, particularly Shīʿī Islam, really say about same-sex sexual relations? Can Islamic legal frameworks, rooted in centuries of jurisprudence, ever be used to imagine the possibility of an Islamically valid same-sex marriage? What terms and categories did pre-modern Islamic sources use to describe what we might now call “homosexuality,” and what is meant by the claim that “homosexuality,” as a form of identity, is a modern concept? Is the story of Lot in the Qur'an really about homosexuality? And crucially, what Islamic perspectives exist in response to the deeply homophobic statement “Navigating Differences: Clarifying Sexual and Gender Ethics in Islam,” published in May 2023 and endorsed by those who argue that Islam categorically rejects same-sex sexual relationships? In Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024), Mehrdad Alipour engages these urgent questions with intellectual rigor and legal precision. Alipour is a scholar of Iranian and Islamic studies whose work focuses on Islamic legal theory, Shi‘i thought, and the evolving discourse around sex, gender, and sexuality in both premodern and modern contexts. He earned his PhD in Arabic and Islamic Studies from the University of Exeter and received traditional training at the Seminary of Qom in Iran. He is currently based at the University of Utrecht in the Netherlands, where he leads the project Beyond Binaries: Intersex in Islamic Legal Tradition, exploring how intersex identities have been understood in Shi‘i legal texts from the 14th to early 20th centuries. Another publication of his, “Navigating Body Politics in Shiʿi Legal Tradition: Examining Sayyid Kāẓim al-Yazdī's Account of Non-Binary Intersex,” is available online for free to all readers. Rather than offering a theological verdict or issuing new rulings in the book, Alipour turns to the internal tools of the Imāmī Shīʿī legal tradition—most notably, the method of ijtihād—to explore how scholars have historically interpreted and might yet reinterpret questions regarding sexual relations. Through a careful and brilliant analysis of Qur'anic verses, hadith traditions, legal principles, and rational argument, Alipour shows how the Shīʿī legal tradition contains interpretive possibilities that could speak to contemporary understandings of homosexuality as a consensual, identity-based, and egalitarian practice. As Alipour clarifies in our conversation, his study does not attempt to declare what Islamic law must say about same-sex relations, but rather to identify and expand the discursive spaces within which such a conversation can meaningfully take place. By using the very legal principles and interpretive strategies that have shaped Shīʿī jurisprudence across generations, he invites scholars and jurists to consider how Islamic legal thought might respond, faithfully and creatively, to modern realities. The book is a thoughtful and necessary contribution to ongoing debates on Islam, law, and sexual diversity. In our conversation today, Alipour walks us through the book's key arguments and findings, highlights the significance of applying modern Imāmī ijtihādic principles to the question of same-sex relations, and outlines how core Islamic sources—the Qur'an, sunnah, reason (ʿaql), and consensus (ijmāʿ)—have been interpreted in relation to same-sex intimacy, with special attention to specific gaps in the story of Lot in the Qur'an. He also clarifies key premodern terms that are often cited by contemporary Muslim scholars as referring to homosexuality, unpacking their historical meanings and legal contexts. This here is my conversation with Mehrdad Alipour on his book, Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

What does Islam, particularly Shīʿī Islam, really say about same-sex sexual relations? Can Islamic legal frameworks, rooted in centuries of jurisprudence, ever be used to imagine the possibility of an Islamically valid same-sex marriage? What terms and categories did pre-modern Islamic sources use to describe what we might now call “homosexuality,” and what is meant by the claim that “homosexuality,” as a form of identity, is a modern concept? Is the story of Lot in the Qur'an really about homosexuality? And crucially, what Islamic perspectives exist in response to the deeply homophobic statement “Navigating Differences: Clarifying Sexual and Gender Ethics in Islam,” published in May 2023 and endorsed by those who argue that Islam categorically rejects same-sex sexual relationships? In Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024), Mehrdad Alipour engages these urgent questions with intellectual rigor and legal precision. Alipour is a scholar of Iranian and Islamic studies whose work focuses on Islamic legal theory, Shi‘i thought, and the evolving discourse around sex, gender, and sexuality in both premodern and modern contexts. He earned his PhD in Arabic and Islamic Studies from the University of Exeter and received traditional training at the Seminary of Qom in Iran. He is currently based at the University of Utrecht in the Netherlands, where he leads the project Beyond Binaries: Intersex in Islamic Legal Tradition, exploring how intersex identities have been understood in Shi‘i legal texts from the 14th to early 20th centuries. Another publication of his, “Navigating Body Politics in Shiʿi Legal Tradition: Examining Sayyid Kāẓim al-Yazdī's Account of Non-Binary Intersex,” is available online for free to all readers. Rather than offering a theological verdict or issuing new rulings in the book, Alipour turns to the internal tools of the Imāmī Shīʿī legal tradition—most notably, the method of ijtihād—to explore how scholars have historically interpreted and might yet reinterpret questions regarding sexual relations. Through a careful and brilliant analysis of Qur'anic verses, hadith traditions, legal principles, and rational argument, Alipour shows how the Shīʿī legal tradition contains interpretive possibilities that could speak to contemporary understandings of homosexuality as a consensual, identity-based, and egalitarian practice. As Alipour clarifies in our conversation, his study does not attempt to declare what Islamic law must say about same-sex relations, but rather to identify and expand the discursive spaces within which such a conversation can meaningfully take place. By using the very legal principles and interpretive strategies that have shaped Shīʿī jurisprudence across generations, he invites scholars and jurists to consider how Islamic legal thought might respond, faithfully and creatively, to modern realities. The book is a thoughtful and necessary contribution to ongoing debates on Islam, law, and sexual diversity. In our conversation today, Alipour walks us through the book's key arguments and findings, highlights the significance of applying modern Imāmī ijtihādic principles to the question of same-sex relations, and outlines how core Islamic sources—the Qur'an, sunnah, reason (ʿaql), and consensus (ijmāʿ)—have been interpreted in relation to same-sex intimacy, with special attention to specific gaps in the story of Lot in the Qur'an. He also clarifies key premodern terms that are often cited by contemporary Muslim scholars as referring to homosexuality, unpacking their historical meanings and legal contexts. This here is my conversation with Mehrdad Alipour on his book, Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices

What does Islam, particularly Shīʿī Islam, really say about same-sex sexual relations? Can Islamic legal frameworks, rooted in centuries of jurisprudence, ever be used to imagine the possibility of an Islamically valid same-sex marriage? What terms and categories did pre-modern Islamic sources use to describe what we might now call “homosexuality,” and what is meant by the claim that “homosexuality,” as a form of identity, is a modern concept? Is the story of Lot in the Qur'an really about homosexuality? And crucially, what Islamic perspectives exist in response to the deeply homophobic statement “Navigating Differences: Clarifying Sexual and Gender Ethics in Islam,” published in May 2023 and endorsed by those who argue that Islam categorically rejects same-sex sexual relationships? In Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024), Mehrdad Alipour engages these urgent questions with intellectual rigor and legal precision. Alipour is a scholar of Iranian and Islamic studies whose work focuses on Islamic legal theory, Shi‘i thought, and the evolving discourse around sex, gender, and sexuality in both premodern and modern contexts. He earned his PhD in Arabic and Islamic Studies from the University of Exeter and received traditional training at the Seminary of Qom in Iran. He is currently based at the University of Utrecht in the Netherlands, where he leads the project Beyond Binaries: Intersex in Islamic Legal Tradition, exploring how intersex identities have been understood in Shi‘i legal texts from the 14th to early 20th centuries. Another publication of his, “Navigating Body Politics in Shiʿi Legal Tradition: Examining Sayyid Kāẓim al-Yazdī's Account of Non-Binary Intersex,” is available online for free to all readers. Rather than offering a theological verdict or issuing new rulings in the book, Alipour turns to the internal tools of the Imāmī Shīʿī legal tradition—most notably, the method of ijtihād—to explore how scholars have historically interpreted and might yet reinterpret questions regarding sexual relations. Through a careful and brilliant analysis of Qur'anic verses, hadith traditions, legal principles, and rational argument, Alipour shows how the Shīʿī legal tradition contains interpretive possibilities that could speak to contemporary understandings of homosexuality as a consensual, identity-based, and egalitarian practice. As Alipour clarifies in our conversation, his study does not attempt to declare what Islamic law must say about same-sex relations, but rather to identify and expand the discursive spaces within which such a conversation can meaningfully take place. By using the very legal principles and interpretive strategies that have shaped Shīʿī jurisprudence across generations, he invites scholars and jurists to consider how Islamic legal thought might respond, faithfully and creatively, to modern realities. The book is a thoughtful and necessary contribution to ongoing debates on Islam, law, and sexual diversity. In our conversation today, Alipour walks us through the book's key arguments and findings, highlights the significance of applying modern Imāmī ijtihādic principles to the question of same-sex relations, and outlines how core Islamic sources—the Qur'an, sunnah, reason (ʿaql), and consensus (ijmāʿ)—have been interpreted in relation to same-sex intimacy, with special attention to specific gaps in the story of Lot in the Qur'an. He also clarifies key premodern terms that are often cited by contemporary Muslim scholars as referring to homosexuality, unpacking their historical meanings and legal contexts. This here is my conversation with Mehrdad Alipour on his book, Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

What does Islam, particularly Shīʿī Islam, really say about same-sex sexual relations? Can Islamic legal frameworks, rooted in centuries of jurisprudence, ever be used to imagine the possibility of an Islamically valid same-sex marriage? What terms and categories did pre-modern Islamic sources use to describe what we might now call “homosexuality,” and what is meant by the claim that “homosexuality,” as a form of identity, is a modern concept? Is the story of Lot in the Qur'an really about homosexuality? And crucially, what Islamic perspectives exist in response to the deeply homophobic statement “Navigating Differences: Clarifying Sexual and Gender Ethics in Islam,” published in May 2023 and endorsed by those who argue that Islam categorically rejects same-sex sexual relationships? In Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024), Mehrdad Alipour engages these urgent questions with intellectual rigor and legal precision. Alipour is a scholar of Iranian and Islamic studies whose work focuses on Islamic legal theory, Shi‘i thought, and the evolving discourse around sex, gender, and sexuality in both premodern and modern contexts. He earned his PhD in Arabic and Islamic Studies from the University of Exeter and received traditional training at the Seminary of Qom in Iran. He is currently based at the University of Utrecht in the Netherlands, where he leads the project Beyond Binaries: Intersex in Islamic Legal Tradition, exploring how intersex identities have been understood in Shi‘i legal texts from the 14th to early 20th centuries. Another publication of his, “Navigating Body Politics in Shiʿi Legal Tradition: Examining Sayyid Kāẓim al-Yazdī's Account of Non-Binary Intersex,” is available online for free to all readers. Rather than offering a theological verdict or issuing new rulings in the book, Alipour turns to the internal tools of the Imāmī Shīʿī legal tradition—most notably, the method of ijtihād—to explore how scholars have historically interpreted and might yet reinterpret questions regarding sexual relations. Through a careful and brilliant analysis of Qur'anic verses, hadith traditions, legal principles, and rational argument, Alipour shows how the Shīʿī legal tradition contains interpretive possibilities that could speak to contemporary understandings of homosexuality as a consensual, identity-based, and egalitarian practice. As Alipour clarifies in our conversation, his study does not attempt to declare what Islamic law must say about same-sex relations, but rather to identify and expand the discursive spaces within which such a conversation can meaningfully take place. By using the very legal principles and interpretive strategies that have shaped Shīʿī jurisprudence across generations, he invites scholars and jurists to consider how Islamic legal thought might respond, faithfully and creatively, to modern realities. The book is a thoughtful and necessary contribution to ongoing debates on Islam, law, and sexual diversity. In our conversation today, Alipour walks us through the book's key arguments and findings, highlights the significance of applying modern Imāmī ijtihādic principles to the question of same-sex relations, and outlines how core Islamic sources—the Qur'an, sunnah, reason (ʿaql), and consensus (ijmāʿ)—have been interpreted in relation to same-sex intimacy, with special attention to specific gaps in the story of Lot in the Qur'an. He also clarifies key premodern terms that are often cited by contemporary Muslim scholars as referring to homosexuality, unpacking their historical meanings and legal contexts. This here is my conversation with Mehrdad Alipour on his book, Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

What does Islam, particularly Shīʿī Islam, really say about same-sex sexual relations? Can Islamic legal frameworks, rooted in centuries of jurisprudence, ever be used to imagine the possibility of an Islamically valid same-sex marriage? What terms and categories did pre-modern Islamic sources use to describe what we might now call “homosexuality,” and what is meant by the claim that “homosexuality,” as a form of identity, is a modern concept? Is the story of Lot in the Qur'an really about homosexuality? And crucially, what Islamic perspectives exist in response to the deeply homophobic statement “Navigating Differences: Clarifying Sexual and Gender Ethics in Islam,” published in May 2023 and endorsed by those who argue that Islam categorically rejects same-sex sexual relationships? In Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024), Mehrdad Alipour engages these urgent questions with intellectual rigor and legal precision. Alipour is a scholar of Iranian and Islamic studies whose work focuses on Islamic legal theory, Shi‘i thought, and the evolving discourse around sex, gender, and sexuality in both premodern and modern contexts. He earned his PhD in Arabic and Islamic Studies from the University of Exeter and received traditional training at the Seminary of Qom in Iran. He is currently based at the University of Utrecht in the Netherlands, where he leads the project Beyond Binaries: Intersex in Islamic Legal Tradition, exploring how intersex identities have been understood in Shi‘i legal texts from the 14th to early 20th centuries. Another publication of his, “Navigating Body Politics in Shiʿi Legal Tradition: Examining Sayyid Kāẓim al-Yazdī's Account of Non-Binary Intersex,” is available online for free to all readers. Rather than offering a theological verdict or issuing new rulings in the book, Alipour turns to the internal tools of the Imāmī Shīʿī legal tradition—most notably, the method of ijtihād—to explore how scholars have historically interpreted and might yet reinterpret questions regarding sexual relations. Through a careful and brilliant analysis of Qur'anic verses, hadith traditions, legal principles, and rational argument, Alipour shows how the Shīʿī legal tradition contains interpretive possibilities that could speak to contemporary understandings of homosexuality as a consensual, identity-based, and egalitarian practice. As Alipour clarifies in our conversation, his study does not attempt to declare what Islamic law must say about same-sex relations, but rather to identify and expand the discursive spaces within which such a conversation can meaningfully take place. By using the very legal principles and interpretive strategies that have shaped Shīʿī jurisprudence across generations, he invites scholars and jurists to consider how Islamic legal thought might respond, faithfully and creatively, to modern realities. The book is a thoughtful and necessary contribution to ongoing debates on Islam, law, and sexual diversity. In our conversation today, Alipour walks us through the book's key arguments and findings, highlights the significance of applying modern Imāmī ijtihādic principles to the question of same-sex relations, and outlines how core Islamic sources—the Qur'an, sunnah, reason (ʿaql), and consensus (ijmāʿ)—have been interpreted in relation to same-sex intimacy, with special attention to specific gaps in the story of Lot in the Qur'an. He also clarifies key premodern terms that are often cited by contemporary Muslim scholars as referring to homosexuality, unpacking their historical meanings and legal contexts. This here is my conversation with Mehrdad Alipour on his book, Negotiating Homosexuality in Islam: A Legal-hermeneutical Examination of Modern Shīʿī Discourse (Brill, 2024). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies

In this powerful After Maghrib episode, Sayed Mohammed Ali Rizvi reflects on the life and legacy of Imam Ja'far al-Sadiq — the revered teacher of the founders of the four Sunni madhabs: Hanafi, Maliki, Shafi'i, and Hanbali. Despite his vast influence, why is Imam al-Sadiq nearly absent from Sunni hadith collections like Sahih Bukhari? Was it fear of Shi'a association? Discover the forgotten impact of his teachings on Islamic thought and the stark contrast between famous history and the real truth. A moving tribute to a giant of knowledge who still shapes minds, yet rarely gets his due.

Kevin English and Tom Rice from SHI join the pod this week to talk about Value Added Resellers and their role in the Apple Ecosystem. Ever wonder how the models work for these folks? We're here to tell you. Hosts: Tom Bridge - @tbridge@theinternet.social Marcus Ransom - @marcusransom Guests: Tom Rice - LinkedIn Kevin English - LinkedIn Links: https://shi.com/apple We Got Your Mac: https://www.wegotyourmac.com/listen/ Mac Eval Utility: https://9to5mac.com/2023/11/04/mac-evaluation-utility/ Sponsors: Kandji 1Password Nudge Security Watchman Monitoring If you're interested in sponsoring the Mac Admins Podcast, please email podcast@macadmins.org for more information. Get the latest about the Mac Admins Podcast, follow us on Twitter! We're @MacAdmPodcast! The Mac Admins Podcast has launched a Patreon Campaign! Our named patrons this month include Weldon Dodd, Damien Barrett, Justin Holt, Chad Swarthout, William Smith, Stephen Weinstein, Seb Nash, Dan McLaughlin, Joe Sfarra, Nate Cinal, Jon Brown, Dan Barker, Tim Perfitt, Ashley MacKinlay, Tobias Linder Philippe Daoust, AJ Potrebka, Adam Burg, & Hamlin Krewson  

Welcome to the fourth episode of ASTCT Talks' exclusive 8-part series, supported by an educational grant from Sanofi US. In this episode, former ASTCT President Dr. Corey Cutler sits down with Dr. Connie R. Shi from the Cutaneous Oncology Program at Dana-Farber Cancer Institute. They discuss Dr. Shi's recent article, Cutaneous Chronic Graft-Versus-Host Disease: Clinical Manifestations, Diagnosis, Management, and Supportive Care.Tune in as they explore the complexities of cutaneous GVHD, including acute and chronic presentations, diagnostic challenges and skin-directed treatment strategies such as topical steroids and phototherapy. They also cover key considerations for recognizing and diagnosing cutaneous GVHD in patients of all skin tones and managing long-term complications like skin cancer risk.

What drives your delegation decisions? Is it what's best for the business? Is it what's best for your team member? Is it what's best for you? In this week's edition of The Mindtools L&D Podcast, Ross G, Ross D and Dr Anna discuss: Why managers sometimes delegate tasks that they know are too difficult How the organization's culture shapes those decisions How to help managers delegate better. The paper we discussed throughout this podcast was: Maas, V. S., & Shi, B. (2023). The effects of target difficulty and relative ability on managers' delegation decisions. Management Accounting Research, 60, 100851. Ross G also referenced: Crossley, C. D., Cooper, C. D., & Wernsing, T. S. (2013). Making things happen through challenging goals: Leader proactivity, trust, and business-unit performance. Journal of Applied Psychology, 98(3), 540. In 'What I Learned This Week', Ross D discussed the concept of 'moving day', as reported on by The Atlantic. For more from us, visit mindtools.com. There, you'll also find details of our award-winning Content Hub, our Manager Skills Assessment, our Manager Skill Builder and our custom work.  Connect with our speakers If you'd like to share your thoughts on this episode, connect with us on LinkedIn: Ross Garner Dr Anna Barnett Ross Dickie

Sportsnet's own Shi Davidi joins Jeff Blair live from Rogers Centre following the press conference announcing Vladimir Guerrero Jr.'s contract extension. Shi discusses the role ownership played in the signing, how the rest of the league views the deal, the positive direction this move signifies for the franchise, and what's ahead for Bo Bichette. Later on, ESPN's Jeff Passan (23:12) shares his perspective on Vlad's 14-year extension and the potential ripple effects for future MLB free agents, before shifting to chat about the how the American East-leading Blue Jays have started 2025. The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Sports & Media or any affiliates.

Hamas and Hezbollah are both predominately in the news today post-the Jewish genocide on October 7th, 2023, from where did those terrorists emerge? Who is really pulling the financial strings? Is there a difference between Sunni and Shi'ite terrorism? How was the Soviet Union tied to the Arab occupiers in Israel, and why is it important to know about the Muslim Brotherhood. All the above is expertly answered by Matan Zimman, a former IDF soldier and a current student at Reichman University in Israel where he is focusing on government and counter-terrorism studies. 

SO MUCH GREAT LOCAL THINGS JUST LOOK AT THIS LIST From the Barn in Spring Green - Kiss the Tiger - 5/8 - Shi$$Y Barn - Spring Green - From MPLS - Tate & the Neighborly - 5/8 Shi$$y Barn - Spring Green - New Album Self Help We can be - UW stevens Point 5/9 - The Music Box 5/14 - Greenbay - Tate and the Neighborly -5/8 - Missing you - Adam Greuel and the Space Burritos - 5/16 Shi$$y barn - Spring Green - NEW SINGLE - The River from here - Milwaukee - Deb Talan - 5/21 - Shi$$y Barn - Spring Green - New Album - I thought I saw You - A glimmer in the Grass - Called Conway - Shi$$y Barn - Spring Green - New Album Partner - Heat of Liquid - Glitterfox - 5/23 Shi$$y Barn - Spring Green - New Album - Highway Forever - Title Track Highway forever - Kat and the Hurricane - 5/23 - Shi$$y Barn - Spring Green - Swimming II - Caroline Rose - Two Shows 6/6 - 6/7 Shi$$y barn - Spring Green - Down where the valleys are low - Erik Koskinen and the Taken - 6/12 - The Shi$$y Barn - Spring Green - Gun - Minneasota - Pieta Brown is with the Taken - 6/12 The Shi$$y Barn - Spring Green - Wondering how - The Ike Reilly Assassination - 6/20 - The Shi$$y Barn - Spring Green - Garbage Day - Chicago - Collection of Colonies of Bees - 6/28 - The Shi$$y Barn - Spring Green - Gibbs - Milwaukee - The Hallelujah Ward - 6/28 - The Shi$$y Barn - Spring Green - Manageable Oblivion - Milwaukee - Jenny don't and the Spurs - 7/2 - The Shi$$y Barn - Spring Green - Sidewinder - Jenny Don't and the Spurs - 7/2 - The Shi$$y Barn - Spring Green - Wherever you are - LowDown Brass Band - 7/11 - The Shi$$y Barn - Spring Green - NEW SINGLE - SLOW DOWN - Chicago - Big Sandy and his Fly-Rite Boys - 7/17 - The Shi$$y Bar - Spring Green - Baby Baby Me

Jeff Blair and Kevin Barker open this week with today's news: the Toronto Blue Jays and Vladimir Guerrero Jr. have agreed to a 14-year, $500 million extension! The guys dive into the specifics of the deal, the impact of the signing for the organization, and the how the outlook changes as time rolls on. Jeff and Kevin take some time to tee up Blue Jays upcoming series against the Red Sox at Fenway Park, before Sportsnet's Shi Davidi stops by (24:16)! The man who helped break the news discusses the timeline of how the extension came to be, the major sticking pieces along the way, and if the deal can lift some pressure off the slugger's shoulders. Shi also weighs in on where the signing ranks among significant moments in team history, how it will impact the MLB free agent market, and much more! The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Sports & Media or any affiliates.

MUSICINTHEAIR @Villahangar #PodcastShow THIS WEEK presents >> @wildness-rose [EPISODE 400-16] TRACKLIST: 01.  Never meant to be - Mambo brothers 02.  Morar no mar - Antdot, Tato, Soa 03.  Vida - Wildness Rose, CANVI [VILLAHANGAR] 04.  Telling Myself Lies - Jonni Gil, ADDAM 05.  Nothing to hide - Wildness Rose, CANVI, Marcel BS 06.  Starlit Night - AVERO(FR), Wildness Rose, CANVI 07.  Nneka - Shining Star REMIX -  ADDAM (BE), ODARA (BE) 08.  Body & Soul -  LevyM, Benja (NL) 09.  All The Love - WhoMadeWho, Everything is art 10.Casablanca - PHT, T&SHI, Wildness Rose 11.Trilogysablanca - &Me, Sabota Site -> www.villahangar.com FB -> www.facebook.com/villahangar TT -> www.twitter.com/Villahangar

主題：心臟疾患的早期症狀有哪些？胡美健、 Dr. Shi

This year is slipping through our fingers faster than we can imagine. Pause for a moment—breathe deeply and check in with your heart and soul. What strides have you truly taken towards the dreams that set your spirit on fire? Shi will guide you through a series of poignant questions, inviting you to dive deep into your reflections. It's time to harness that introspection, to awaken your passion, and to forge a powerful path forward. Let's embrace this opportunity to ignite your aspirations and make the most of the fleeting moments we have!

Brett and EvilJeff react to the Severance S2 finale! Lilandra Neremani Majestrix of the Shi'ar Empire is reborn in X-Manhunt in X-Men comics! Frank Castle returns in Daredevil Born Again! All this and more!

Jeff Blair and Kevin Barker are sick of spring training... bring on the regular season! The guys dive into the Blue Jays 26-man roster to debate those who made the cut and Alejandro Kirk's five-year extension with the club, before sharing their preseason picks for MLB division winners and Wild Card spots. Sportsnet's Shi Davidi (28:02) joins the guys to chat about Toronto's roster decisions including Alan Roden's promotion, Ryan Yarbrough's release, and Yariel Rodriguez' outlook for 2025. Shi also shares his view on Kirk's freshly inked contract, what's next for Orelvis Martínez, and who will start in centerfield on Opening Day.The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Sports & Media or any affiliates.

A controversial Ramadan TV series banned in both Iran and Iraq explores the possible origins of the schism between Sunni and Shi'a Muslims. We hear from Dr Sayed Ammar Nakshawani- Prophet Muhammad institute for Islamic Studies PMIIS and Khaled Salah, Egyptian Journalist and writer of the Moawiya series . Government figures show that there have been 14,000 social work assessments linked to witchcraft accusations since 2015 in the UK. But what is abuse linked to spirit, possession and witchcraft and why is it happening? Amrit Kaur- Sarangi player and vocalist, explains why she's hoping to inspire other female Sikhs to learn a classical instrument. Pope Francis to be discharged from hospital- reporter Colm Flynn takes us through his upcoming plans and recovery.Presenter: Edward Stourton Producers: Katy Davis and Catherine Murray Studio Managers: Mike Smith and Tom Parnell Editor: Tim Pemberton

Although the sectarian labels of Sunni and Shi'a are widely used today to cover a range of identities and beliefs held by Muslims across the Islamic World, there are many foundational questions remaining over the origins of sectarian identity in Islam as well as its implications across time. The field has largely understudied theories of sectarianism and the precise applications of Sunni and Shi'a labels, including the content of their beliefs and the boundaries between them, largely remain an open debate to historians, political scientists, and others alike. This discussion covered some of the main theoretical, methodological, and thematic issues relating to the study of sectarianism, Shi'a and Sunni identities, and the challenges in understanding what these labels mean over time and in the larger field of Islamic and Middle Eastern studies. Speakers: Dr. Ahmed El Shamsy, Professor of Islamic Thought, University of Chicago Dr. Mohammad Sagha, Lecturer in the Modern Middle East, Harvard University. Moderator: Dr. Mohsen Goudarzi, Assistant Professor of Islamic Studies, Harvard Divinity School. This event took place on November 14, 2024. Full transcript: https://www.hds.harvard.edu/news/2024/11/14/exploring-sectarian-identity-islam

March 3, 2025: Kris Nessa, CTO of Healthcare at SHI, and John Kirkman, VP of Government, Healthcare, and Education at Island, explore Islands partnership with SHI at VIVE Nashville. As organizations face staffing shortages and cybersecurity threats, could Island's approach help democratize IT access across healthcare systems of all sizes? Join this discussion where practical technology meets healthcare innovation, and discover why these experts see AI integration as the critical next frontier in healthcare's digital evolution.Key Points:04:05 SHI and Island Partnership Insights06:51 AI: Opportunities and Challenges08:48 Building Partnerships and Future InnovationsSubscribe: This Week HealthTwitter: This Week HealthLinkedIn: This Week HealthDonate: Alex's Lemonade Stand: Foundation for Childhood Cancer

How does social media shape perceptions of global cultural trends? On Chinese platforms like WeChat, the concept of Nordic Style (北欧风) has been widely adopted—but often in an oversimplified and commercialized form. In this episode of the Nordic Asia Podcast, Dr. Heidi Hui Shi discusses her research on digital misinformation and the portrayal of Nordic aesthetics in China. Through corpus linguistics, sentiment analysis, and digital storytelling (DST), Dr. Shi examines how consumer narratives influence public understanding of Nordic design. She highlights the challenges posed by misinformation, the dominance of commercial narratives, and the role of independent creators in countering misleading portrayals. The conversation also explores the broader implications for cultural exchange and how Nordic brands can more effectively engage with Chinese consumers. Dr. Heidi Hui Shi is an Assistant Professor in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. 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

How does social media shape perceptions of global cultural trends? On Chinese platforms like WeChat, the concept of Nordic Style (北欧风) has been widely adopted—but often in an oversimplified and commercialized form. In this episode of the Nordic Asia Podcast, Dr. Heidi Hui Shi discusses her research on digital misinformation and the portrayal of Nordic aesthetics in China. Through corpus linguistics, sentiment analysis, and digital storytelling (DST), Dr. Shi examines how consumer narratives influence public understanding of Nordic design. She highlights the challenges posed by misinformation, the dominance of commercial narratives, and the role of independent creators in countering misleading portrayals. The conversation also explores the broader implications for cultural exchange and how Nordic brands can more effectively engage with Chinese consumers. Dr. Heidi Hui Shi is an Assistant Professor in Chinese at the University of Turku, Finland. This episode is hosted by Hanna Holttinen, University Teacher in Chinese at the University of Turku, Finland. The Nordic Asia Podcast is a collaboration sharing expertise on Asia across the Nordic region, brought to you by the following academic partners: Asia Centre, University of Tartu (Estonia), Asian studies, University of Helsinki (Finland), Centre for Asian Studies, Vytautas Magnus University (Lithuania), Centre for East Asian Studies, University of Turku (Finland) and Centre for East and South-East Asian Studies, Lund University (Sweden) and Norwegian Network for Asian Studies. We aim to produce timely, topical and well-edited discussions of new research and developments about Asia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

 Hour 2 of the Big Show with George Rusic and Matt Rose is on demand! To kick off this hour George and Matt are joined by Shi Davidi. Shi gives his takes on the Vlad Guerrero Jr contract drama, the thought of Vlad leaving, how it affects Bo Bichette's future and the overall direction of the team under their current management.  (22:03) Later on, Craig Simpson joins the show to preview the 4 Nations final tonight! Craig and the guys discuss how tall of a task it will be the Americans to beat Canada, if Binnington's cup experience will be a factor, the injuries the Americans have gone through, the new look lines for Canada and more!The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Media Inc. or any affiliate.   

This episode we kick off a series of episodes following the famous monk Xuanzang, aka the Tripitaka Master of the Law, Sanzang Fashi.  Known in Japanese as Genjo, and founder of the Faxiang school of Yogacara Buddhism, also known as the Hosso school, it was brought back to the archipelago by students who studied with the master at his temple north of the Tang capital of Chang'an.  He was particularly famous for his travels across the Silk Road to India and back--a trip that would last 16 years and result in him bringing back numerous copies of sutras from the land of the Buddha, kicking off a massive translation work.  It also would see his recollections recorded as the Record of the Western Regions, which, along with his biography based on the stories he told those working with him, give us some of the best contemporary information of the various places along the Silk Road in the 7th century. Part 1 focuses on Xuanzang's journey out of the Tang empire, braving the desert, and somehow, against the odds, making it to the country of Gaochang. For more, check out the blogpost page:  https://sengokudaimyo.com/podcast/episode-120 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 120:  Journey to the West, Part 1 The monks from far off Yamato were enthralled.  They had journeyed across the waves on a foreign vessel, traversed a greater distance than they probably thought possible growing up in the archipelago, and had finally arrived at the capital of the Great Tang Empire, Chang'an.  They had then been sent north, to a temple where they met others from Yamato. They had come to study the Law, the Dharma, with some of the most famous teachers of the Tang dynasty, and there were few more famous than the Tripitaka Master Genjou himself.   Everyone in the monastery knew his story—he had traveled all the way to India, the birthplace of the Buddha, and returned with copies of the sutras in Sanskrit, which he and the other monks were translating. In between sessions of meditation, sutra readings, and various lectures, the students would gather round the feet of the master as he recounted his journeys.  The stories themselves were fantastic stories, telling of far off cities and people.  There were stories of bandits, and meetings with kings.  The students must have thought about how it mirrored what they, themselves, had gone through—their own Journey to the West. Last episode we talked about Tukara and what that mysterious placename might mean—and where it could be referring to.  For that we traveled all the way to the end of the Silk Road.  In this episode and continuing into the next, we are going to travel that same road with a different perspective, as we take a look at one of the most famous travelers of the Silk Road:  the monk Xuanzang, or Genjou in Japanese.  And as I hinted at in the introduction, if you're at all familiar with the famous Journey to the West, well, this and the following episodes will explore the actual history behind that story, and how intertwined it is with the history of the archipelago. For those who don't know, Xuanzang was a monk, born Chen Hui near present-day Luoyang in Henan.  He is known by many names, but one of his most famous comes from the title “Sanzang Fashi”, aka “Tripitaka Master of the Law”, from which we get the simplified name in some English sources of just “Tripitaka”.  Sanzang, or “Tripitaka”, literally translates to “Three baskets” or “Three storehouses”, referring to the Buddhist canon.  It is quite fitting, given Xuanzang's incredibly famous Journey to the Western Regions and, eventually, to India, where he journeyed to obtain the most accurate version of the Buddhist scriptures to ensure that they had the most accurate versions.  On his journey, Xuanzang apparently took detailed records of the trip, and his   “Records of the Western Regions”  provides a lot of what we know of the towns and cultures that existed there back in the 7th century – even if not all of it was experienced firsthand and  may have come through translators and second or third-hand sources. In addition, Xuanzang's biography and travelogue add a lot more information to his journey, even if they weren't necessarily written by him, but instead by his fellow monks based on his recitations to them  combined with various records that they had access to at the time.  As such, it isn't always the most reliable, but it is still highly detailed and informative.  Xuanzang would return to China and teach for many years, translating the works that he had brought back, and founding a new school of Yogachara Buddhism, known as Faxiang in Chinese, but “Hossou” in Japan.  The Hossou school was particularly popular in the 8th and 9th centuries, having been transmitted by Yamato students who had actually studied at the feet of the venerable teacher.  These included the monk Doushou, who travelled over to the continent in 653.  In 658, there are two others who came over, named Chitatsu and Chiitsu. They had travelled to the Tang court in the 7th month of that year, where they are said to have received instruction from none other than Xuanzang himself.  If this indeed was in 658, it would have been only 6 years before Xuanzang's death. Their journey had almost not happened.  The year previous, in 657, envoys were sent to Silla to ask that state to escort Chitatsu to the Tang court, along with Hashibito no Muraji no Mimumaya and Yozami no Muraji no Wakugo, but Silla refused.  They must have relented, however, as they apparently were escorting at least the monks a year or so later. Chitatsu and Chiitsu would eventually return to Yamato, as would Doushou.  Doushou is also said to have been introduced to a student of the second patriarch of the Chan, or Zen school as well.  He would return to teach at Gango-ji, the later incarnation of Asukadera, spreading the Hossou teachings from master Xuanzang. In fact, Xuanzang's impact would be felt across Asia, and much of the Buddhist world.  He would continue to be known in Japan and in the area of China, Korea, and beyond.  Japanese translations of his journeys were made between the 8th and 10th centuries from texts that had come from Xuanzang's own monastery. Nine centuries after his death, during the Ming Dynasty, Xuanzang would be further immortalized in a wildly popular novel:  Journey to the West.  The “Journey to the West” is an incredibly fantastical retelling of Xuanzang's story.  In it, Xuanzang is sent on his task by none other than the Buddha himself, who also provides three flawed traveling companions.  There is  Zhu Bajie, aka “Piggy”—a half human half pig who is known for his gluttony and lust.  Then there is Sha Wujing, aka “Sandy”—a man with a red beard and blue skin who lived in a river of quicksand.  Despite a rather frightful backstory, he was often the straight man in the story.  And then there is the famous Sun Wukong, aka “Monkey”, the most famous of the three and often more famous than Xuanzang himself.  In fact, one of the most famous English versions of the story is just called “Monkey”, an abridged telling of the story in English by Arthur Waley in 1942. “Journey to the West” is perhaps the most popular novel in all of Asia.  It has spawned countless retellings, including numerous movies and tv series.  The character of “Monkey” has further spun off into all sorts of media.  Of course, his addition was all part of the novel, but nonetheless, that novel had an historical basis, which is where we really want to explore.  Because for all of the magic and fantasy of the Ming novel, the real story is almost as fascinating without it. We are told that Xuanzang was born as Chen Hui—or possibly Chen Yi—on the 6th of April in 602 CE in Chenliu, near present-day Luoyang.  Growing up, he was fascinated by religious books.  He joined the Jingtu monastery and at the age of thirteen he was ordained as a novice monk.  However, he lived in rather “interesting times”, and as the Sui dynasty fell, he fled the chaos to Chengdu, in Sichuan, where he was fully ordained by the age of 20. Xuanzang was inspired reading about the 4th century monk Faxian, whom we mentioned back in Episode 84.  Faxian had visited India and brought back many of the earliest scriptures to be widely translated into Chinese.    However, Xuanzang was concerned, as Faxian had been, that the knowledge of the Chinese Buddhist establishment was still incomplete.  There were still works that they knew about but didn't have, and there were competing Buddhist theories in different translations of the texts.  He thought that if he could go find untranslated versions of the texts then he could resolve some of the issues and further build out the corpus of Buddhist knowledge. Around the age 25 or 27, he began his journey.  The exact date is either 627 or 629, based on the version that one reads.  That has some importance for the events that his story tells, as some of the individuals whom he is said to have met are said to have died by 627 CE, meaning that either the dates of the journey are wrong or the dates we have in other sources are wrong.  As you can imagine, that's rather important for an accurate history, but not so much for our purposes, as I think that we can still trust the broad brush strokes which paint an image of what the Silk Road was like at the time. For context, back in Yamato, this was around the time that Kashikiya Hime—aka Suiko Tenno—passed away, and Prince Tamura was placed on the throne, passing over Prince Yamashiro no Oe, the son of the late Crown Prince, Umayado, aka Shotoku Taishi.  Whoever was on the throne, Soga no Emishi was actually running things, and the Soga family were heavily involved in the establishment of Buddhism in the archipelago.  This is relatively around the time of Episode 103. When Xuanzang took off to the West, his intentions may have been pure, but truth be told, he was breaking the law.  Tang Taizong had come to power in 626, and the routes along the Tarim Basin were under the control of the Gokturks, whom the Tang were fighting with.  As such, travel to the Western Regions was strictly controlled.  Xuanzang and several companions had all petitioned Emperor Taizong for permission to leave, but the Emperor never replied. So Xuanzang did not have permission to leave—but he decided to head out, anyway.  His companions, however, lost their nerve, and so he set out alone. Of course, he didn't simply set off for the West.  At first he went city to city, staying at local Buddhist monasteries and sharing his teachings.  To all intents and purposes, this probably seemed like normal behavior for a monk, traveling from monastery to monastery, but it was actually taking him towards the western border. And it was going well until he reached Liangzhou—known today as Wuwei.  Li Daliang, governor of Liangzhou, enforced the prohibition that "common" people were not permitted to go to the regions of the western tribes.  Word had spread about Xuanzang, and when the governor caught wind of what was going on, he called Xuanzang into an audience to find out what he was planning to do.  Xuanzang was honest and told him he was going to the West to search for the Dharma, but the governor ordered him to return to Chang'an instead. Fortunately, there was a Buddhist teacher, Huiwei, who heard about all of this this and decided to help Xuanzang.  He had two of his own disciples escort Xuanzang to the west.  Since the governor had told him not to go, this was illegal, and so they traveled by night and hid during the day until they reached Guazhou. In Guazhou, the governor, Dugu Da, was quite pleased to meet with Xuanzang, and either hadn't heard about the order for him to return to Chang'an or didn't care.  From there, Xuanzang's path was largely obstructed by the deep and fast-flowing Hulu river.  They would have to travel to its upper reaches, where they could go through Yumenguan--Yumen Pass--which was the only safe way to cross, making it a key to the Western regions. Beyond Yumenguan there were five watchtowers, roughly 30 miles apart.  These watchtowers likely had means to signal back and forth, thus keeping an eye on the people coming and going from Yumen Pass.  Beyond that was the desert of Yiwu, also known as Hami. Xuanzang was not only worried about what this meant, his horse died, leaving him on foot.  He contemplated this in silence for a month.  Before he continued, though, a warrant arrived for his arrest.  They inquired with a local prefect, who happened to be a pious Buddhist.  He showed it to Xuanzang, and then ended up tearing up the document, and urged Xuanzang to leave as quickly as possible. Yumenguan lies roughly 80-90 kilometers—roughly 50 miles or so—from the town of Dunhuang, the last major outpost before leaving for the Western Regions.  Dunhuang had a thriving Buddhist community, and the paintings in the Mogao caves are absolutely stunning, even today—one of the most well-preserved of such collections, spanning the 4th to the 14th century.  However, at this point, Xuanzang was a wanted man, and stopping in at Dunhuang might very well have curtailed his journey before it had even begun.  Instead, he would likely need to find a way to sneak across the border without alerting anyone and then, somehow, sneak past five watchtowers, each 30 miles or so apart, with no water except what he could carry or steal at each point. At this point, one of Xuanzang's escorts had traveled on to Dunhuang, and only one remained, but Xuanzang wasn't sure his remaining companion was up to the strain of the journey, and he dismissed him, deciding to travel on alone.  He bought a horse, and he fortunately found a guide--a "Hu" person named "Shi Pantuo".  "Hu" is a generic term often translated simply as "foreigner" or "barbarian" from the western lands, and the name "Shi" referred to Sogdians from Tashkent.  The Sogdians were a people of Persian descent living in central Eurasia, between the Syr Darya and Amu Darya rivers.  That latter was also known as the Oxus river, hence another name for the region: Transoxiana.  Sogdiana appears as early as the 6th century BCE as a member of the Achaemenid Empire, and the region was annexed by Alexander the Great in 328 BCE.  It continued to change hands under a succession of empires. The Sogdian city-states themselves were centered around the city of Samarkand, and while they did not build an empire themselves, the Sogdians nonetheless had a huge impact on cultures in both the east and the west.  Sogdians became famous as traders along the silk roads, and they built tight knit communities in multiple cities along the route.  Families kept in touch over long distances, setting up vast trading networks.  In fact, there were even Sogdian communities living in Chang'an and elsewhere in the Tang Empire.  The Sogdian An Lushan would eventually rise through the ranks of the Tang dynasty court—but that was almost a century after Xuanzang's travels. There are many material items that the Sogdians helped move across the silk road, but perhaps one of the most striking things were a style of patterned textiles.  Sassanid Persia was known for its silk textiles, often woven in images surrounded by a border of pearl-shapes:  Small circles in a circular pattern around a central figure, often duplicated due to the way the fabrics were woven.  This pearl-roundel pattern was especially taken up by the Sogdians, and their fashion sense made it popular across Eurasia.  Large pearl roundel designs were used on caftans, popular throughout the Gokturk qaghanate, and the Tang court would eventually pick up the fashion of these foreigners—generally classified as “hu” by those in Chang'an.  With a round neck, closing at the side, this western-style caftan-like garment eventually found its way into Japan as the people of the Japanese archipelago adopted Tang dynasty clothing and fashion.  In fact, Japan boasts one of the most impressive collections of silk road artifacts at the Shosoin repository of Todaiji temple in Nara, and it includes clothing and fabric that show the influence of Sogdian and Turkic merchants.  The Shosoin collection contains multiple examples of those pearl roundel patterns, for example, and you can even buy reproductions of the design today in Nara and elsewhere.  The garments themselves would continue to influence the fashion of the court, indeed giving rise to some of the most popular court garments of the Nara period, and the design continued to evolve through the Heian period until it was almost unrecognizable from its origins. Sogdians were so influential that their language—an Eastern Iranian language known simply as “Sogdian”—was the lingua franca, or the common tongue, through most of the Silk Road.  If you knew Sogdian, you could probably find a way to communicate with most of the people along way.  Today, Sogdian is extinct, with the possible exception of a single language that evolved from a Sogdian dialect. Sogdians are often known in Sinitic sources by their names—by the time of the Tang dynasty, it was common practice to give foreigners, whose names didn't always translate well into Chinese dialects, a family name based on their origin.  For the Sogdians, who were quite well known and numerous, they weren't just classified with a single name, but rather they were divided up by seven names based on where they were from.  So the name “Shi”, for instance, indicated that someone was from the area of Tashkent, while the name “An” referred to a Sogdian who was descended from people from the Bukhara, and so on.  This was a practice that went at least as far back as the Han dynasty. So, returning to the story, Xuanzang's new Sogdian guide's name is given as “Shi Pantuo”.  The name "Pantuo", which would have likely been pronounced more like "b'uan d'a" at the time, is likely a version of the name "Vandak", which was indeed a very common Sogdian name meaning something like “servant” and was often used to indicate things like religious devotion, which could be related to his status as a devout Buddhist, though it also might just be coincidental.  Xuanzang was so happy with his guide's offer to help, that he bought him clothes and a horse for his troubles. And so they headed out towards Yumenguan, the Jade Pass or Jade Gate, so called because of the caravans of jade that would head out from the Middle Country ever since the Han dynasty.  In fact, the Jade Gate was originally established as part of the western end of the Han dynasty “Great Wall”.  This was not necessarily the famous Ming Dynasty wall that most people are familiar with, but the Han Dynasty wall would have been impressively high enough, with regular patrols and beacon towers.  So if you tried going over the wall, someone was likely to see you and give chase.  There is also the issue that if you had any amount of supplies you have to bring those as well—this isn't just hopping a fence.  The wall was augmented by natural features—mountains and deep and fast-flowing rivers, for example, which made walls unnecessary.  And then there was also the fact that in many places, it was just open wilderness, which was its own kind of barrier.  Trying to go off the beaten path meant wandering through uncharted territory, which someone like Xuanzang was probably not prepared to do.  It isn't like he had GPS and Google Maps to help him find his way, and if you got lost in the desert, then who knows what might happen to you. By the way, this was true even in relatively settled places, like the Japanese archipelago, up until modern times.  While there were some areas where it was relatively flat, and you could navigate by certain landmarks, if you left the roads and trails you might easily find yourself lost without access to food or shelter.  Maps were not exactly accurate.  The safest way to travel was to stick to the more well-traveled routes. Unfortunately, that meant going through the Yumen Gate itself.  There was a garrison where the road left the territory of the Tang Empire , and that garrison would be responsible for checking the papers of anyone coming into or leaving the empire.  Xuanzang, of course, didn't have the proper papers, since he didn't have permission to be there.  Fortunately, he had a guide, who seemed to know the area, and that would allow him to bypass the official checkpoint, which Xuanzang recalls seeing off in the distance.  Together, Xuanzang and Vandak snuck past the Yumen gate, and traveled several miles up the river.  There, they found a spot where the river was only about 10 feet across, near a grove of trees, and so they chopped down a few of them and made an impromptu bridge for them and their horses to cross. From that point on, until they reached Yiwu, they would have to get past the watchtowers.  Not only were these watchtowers garrisoned with men of the Tang army, but they were also the only place to get fresh water.  The travelers would need to sneak in at night to steal water from the watchtowers without getting caught. The farther they traveled, the more Vandak seemed to be getting cold feet.  Normally, this wouldn't have been an issue had they been normal travelers, but in trying to avoid the watchtowers they were making themselves into fugitives.  If they were caught they could both be killed.  He protested several times that they should just go back, and at one point Xuanzang seemed worried that Vandak was contemplating how much easier this would be for him if he just killed the old monk.  Finally, Xuanzang told Vandak that he should leave, and solemnly swore that if he was caught he wouldn't rat out Vandak for his help.  Vandak, who had been worried about just such a scenario, nonetheless took Xuanzang's word and the two parted ways. From that point on, Xuanzang recounted that the trail through the desert was marked by nothing but skeletons and horse droppings.  He thought at one point he saw an army in the desert, but it turned out to be a mirage.  Finally, he saw one of the watchtowers he had been warned about.  Not wanting to get caught, he lay down in a ditch and hid there until the sun went down. Under cover of darkness, he approached the tower, where he saw water.  He went to have a drink, and maybe wash his hands, but as he was getting out his water bag to refill it and arrow whizzed through the air and he almost took an arrow to the knee.  Knowing the jig was up, he shouted out: "I'm a monk from the capital!  Don't shoot!" He led his horse to the tower, where they opened the door and saw he really was a monk.  They woke up the captain, who had a lamp lit so he could see whom it was they had apprehended.  Right away it was clear that this traveler wasn't from around those parts—not that anyone really was, it seems. The Captain had heard of Xuanzang, but the report that had been sent said Xuanzang had gone back to Chang'an.  Xuanzang, for his part, showed a copy of the petition he had sent to the Emperor--one that he hadn't actually heard back from.  He then told the captain what he planned to do.  The captain was moved, and decided to look the other way.  He gave him a place to stay for the night and then showed him the way to the fourth watchtower, where the captain's brother was in charge, and would give him shelter. Sure enough, Xuanzang made it to the fourth watchtower, but he wasn't sure if he could entirely trust the captain, so again he tried to just secretly steal the water, but again he was caught.  Fortunately, the captain there was also sympathetic.  He let Xuanzang stay and then actually told him how to get around the fifth watchtower, since the captain there might not be as lenient.  He also told Xuanzang about an inconspicuous oasis where he could get water for himself and his horse. Reinvigorated, Xuanzang had another challenge to face.  Beyond the watchtowers was a long stretch of desert.  It was a journey of several hundred miles, and it started poorly.  First off, he missed the oasis that the captain of the fourth watchtower had indicated he could use without anyone firing arrows at him.  Then, he dropped his water bag, such that he was left with nothing.  He thought of turning back, but he continued, chanting mantras to himself.   He was dehydrated and exhausted, but he continued onward.  Some days into his journey, his horse suddenly changed course of its own accord.  Despite his efforts, it kept going, eventually coming to a pasture of grass around a pond of clean, sweet water.  That ended up saving him, and he rested there for a day, before traveling on.  Two days later, he arrived at Yiwu, aka Hami.  He had made it.  He was free. Or at least, he was until he returned to the Tang empire.  After all, Xuanzang did plan to come back, and when he did, he would have to face the music.  That was a problem for future Xuanzang.  Of course, he was also a lone traveler.  He might be free, but he was far from safe.  He was now entering the Western regions, and he would need to be on the lookout. The people of Hami, also known as Yiwu, were known to the Han dynasty as members of the Xiao Yuezhi—the kingdom or coalition that once controlled much of the northern edge of the Tarim basin.  They had been displaced by the Xiongnu, and the area would go back and forth between different hegemons, so that by the time of the Sui and early Tang dynasties they were under the sway of the Gokturks.  Still, as close as it was to the Tang borders, they no doubt had contact, and indeed, Xuanzang was given lodging at a monastery with three other monks who were “Chinese”, for whatever that meant at the time. If you've heard of Hami today you may know it for something that it was famous for even back in the 7th century:  their famous melons.  You can sometimes find Hami melons in stores to this day. Regarding the melons and other such fruits and vegetables—the area of Hami is a fairly arid land.  Hami does get some water from the Tianshan mountains, but in order to have enough for agriculture they instituted a system that is still found today in Hami, Turpan, and other parts of the world, including arid parts of northwest India and Pakistan through the middle east to north Africa.  It is called a Karez, or in Persian it is called a Qanat, and it is thought to have originated in ancient Persia around the first millennium BCE and spread out through the various trade routes. The idea is to basically create underground aqueducts to take water from one place to another.  This would keep them out of the heat and dry air above ground to allow them to continue to flow without losing too much to evaporation.  To do that, however, required manually digging tunnels for the water.  This would be done by sinking wells at regular intervals and connecting the wells to each other with tunnels.  But it wasn't enough for the tunnels to be connected, they had to also slope slightly downwards, but not too much.  You want enough flow to keep the water clear, but if it flows too quickly or creates waves, the water might erode the underground channels in ways that could cause problems, such as a collapse.  All in all, they are pretty amazing feats of engineering and they can carry water a great distance.  Many are under 5 km, but some are around 70 km long. These karez would have been the lifelines of many towns, creating a reliable oasis in the desert.  Rivers were great, but the flow could vary from floods to a mere trickle, and the karez system provided relatively constant flow.  This allowed for agriculture even in the dry areas of the Western Regions, which helped facilitate the various kingdoms that grew up in this otherwise inhospitable region. While eating his melons in Hami and chatting it up with his fellow eastern priests, Yiwu was visited by an envoy from the neighboring kingdom of Gaochang.  Now Hami, or Yiwu, sits at the eastern edge of the Turpan-Hami basin, aka the Turfan depression, a large desert, much of which is actually so low that it is below sea level.  In fact, the basin includes the lowest exposed point in the area of modern China at Ayding Lake, which is 158 meters below sea level.  From Yiwu to Gaochang, you would follow the edge of the mountains west, to an area near a small break in the mountain range.  Follow that break northwest, and you would find yourself at the city of Urumqi, the current capital of the Xinjiang Autonomous Region in modern China. Xinjiang covers much of the area known in ancient times as the “Western Regions” that remains within the modern political boundaries of the PRC. The envoy from Gaochang heard about Xuanzang, and reported back to his lord, King Qu Wentai, who immediately sent a retinue out to escort the Buddhist monk across the desert to his city.  They included multiple horses for Xuanzang, so he could change at regular intervals.  His own horse was left behind, to be brought along later.   After six days on the road, they came to the city of Paili, and since the sun had already set, Xuanzang asked to stop for the night, but the escorts urged him on to the Royal City, which was not much farther on. And so he arrived around midnight, which means he likely couldn't immediately take in the size of the city.  Gaochang was an immense walled city, and even today, ruined as it is, the site of it is quite formidable, and it is so well preserved it is considered a UNESCO world heritage site.  Perhaps since wood was relatively scarce, this is why so much of the construction was made of brick and earthworks.  Fortunately, this means that many of the walls remain, even today—eroded and crumbling, but still towering over those who come to see them.  In places they have also been rebuilt or reinforced.  And in a few, very rare instances, you can still see some of the traces of paint that would have once been so prevalent throughout a city like this.  At this time in history, Gaochang, also known as Karakhoja, was under the command of the Qu family.  The population was largely Han Chinese, and it had often been overseen or at least influenced by kingdoms in the Yellow River basin.  But it was also the home of Turks, Sogdian merchants, local Turfanians, and more.  It was even called “Chinatown” by the Sogdians, and yet attempts to further sinicize the region had provoked a coup only a couple of decades earlier.  Even though he showed up in the middle of the night, Xuanzang is said to have been welcomed by the ruler of Gaochang, Qu Wentai, as he entered the city.  Perhaps this is why the escorts had been pushing so hard—the King himself was awake and waiting for Xuanzang to make an appearance.  The King and his attendants came out with candles in their hands, and they were ushered behind curtains in a multi-storey pavilion.  The king apparently grilled him through the night, asking about his journey until it was almost daybreak, at which point Xuanzang requested rest.  He was finally shown to a bedroom that had been prepared for him and allowed to sleep. The next day king assembled the leading monks of his kingdom before his guest.  These included the monks Tuan Fashi and Wang Fashi.  Tuan Fashi had studied in Chang'an for many years, and he knew his Buddhist scholarship. And Wang Fashi was a superintendent, and it was his duty to look after Xuanzang and butter him up with the hope that he might stay and provide the king with the prestige of having such an esteemed monk.  They put him up at a monastery next to the royal palace—the “daochang”, aka “dojo” in Japanese, which would be a whole different diversion. Ding Wang suggested that this might be the same as the Chongfu Monastery mentioned in a colophon on a 7th century copy of the Sutra of Perfection of Wisdom for Benevolent Kings. It was found by a German expedition at a site in the Turfan basin in the early 20th century, and now sits in the possession of Shitenno-ji, in Osaka—rather appropriate given that Shitenno-ji was around at the same time all of this was happening.  The colophon is attributed to a “Xuanjue”, and a “Xuanjue” from Gaochang, in the Turpan basin, was associated with helping Xuanzang in his later years.  Perhaps this Xuanjue first met Xuanzang during this first trip to Gaochang. Qu Wentai tried his best to dissuade Xuanzang from continuing on.  This may be simple platitudes from his biographers, but it also may have been genuine.  Having a learned foreign monk from the Tang dynasty staying at the palace monastery would likely have added to Qu Wentai's prestige by association, and it would have potentially brought more individuals to the city of Gaochang. Speaking of which, all of this first part of the journey—up to Gaochang—comes primarily from Xuanzang's biography by the monk Huili.  Xuanzang's own “Records of the Western Regions” didn't include much on it, probably because by the time that he returned to the Tang empire, Tang Taizong had annexed Yiwu and Gaochang, so all those were now considered part of the empire, rather than foreign regions to the West. After staying a month at Gaochang, Xuanzang decided it was time to continue his journey.  Disappointed though Qu Wentai may have been that his guest would be leaving, he nonetheless outfitted him handsomely.  He provided goods, including coins, as well as 24 letters to the 24 countries that he would pass along the road, adding a roll of silk to each as a sign that they came from the King of Gaochang.  He also gave him food, a small retinue, and horses to help carry everything.  Letters of introduction would have been important across the Silk Road.  There was, after all, no way to contact someone ahead of time, unless you sent runners. Merchant communities, in particular, would often be connected across long distances through regular caravans, which carried letters to their relatives, facilitating communication across vast distances.  Merchants who were bringing in a caravan of goods would know that there was a friendly community waiting to help them when they arrived, and would likely even have an idea of what was happening and what to bring. For someone traveling alone, however, having a letter of introduction would have been important, as they didn't necessarily have access to those communities by themselves.  The letters would provide introduction and let people know who you were and may even ask for assistance on your behalf.  It may seem a small thing, but it was the kind of gesture that was likely a great help to a traveler like Xuanzang.  Remember, he was not on an official mission from the Tang court—almost expressly the opposite, as he had not been given permission to leave.  So he wouldn't have had anything identifying him, and after Gaochang he likely couldn't count on being able to communicate with his native tongue. And so he was sent on his way.  As he left the city of Gaochang, the king and others accompanied Xuanzang about 10 li, or about 3 or 4 miles, outside of the city.  As they watched him head off, who could have known if he would complete his quest?  Or would he just end up another ghost in the desert? Next episode, we'll pick up Xuanzang's story as he strikes out for Agni and beyond.  Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Just how radically different is the portrait of Isa in the Qur'an with Jesus of the Bible? This week we'll hear once more from president of Watchman Fellowship James Walker's interview with Sara, a former Muslim, who was moved and convicted by Jesus' Sermon on the Mount in Matthew. If Allah is truly merciful and loving, why did the Sermon on the Mount seem so radically different than the Allah of the Qur'an? This interview took place live at the Defend Apologetics Conference at New Orleans Baptist Theological Seminary this past January.Sara is is a former Muslim who became a Christian after questioning the teachings of the Qur'an and the Hadiths. She is currently a student at Leavell College at New Orleans Baptist Theological Seminary. You may visit her YouTube channel here: www.youtube.com/@ApostateofAllahRelated Links: Access additional Watchman Fellowship resources related to this week's podcast: Watchman book: What the Qur'an Really Teaches about Jesus, by James Walker Watchman Fellowship's 4-page Profile on Islam by James Walker: www.watchman.org/Muslim Watchman Fellowship 4-page Profile on Shi'a Islam by Dr. Mike Edens: www.watchman.org/Shia Watchman Fellowship 4-page Profile on Ahmadiyya Islam by Eric Pement: www.watchman.org/Ahmadiyya Watchman Fellowship 4-page Profile on The Bahai Faith by Robert Pardon: www.watchman.org/Bahai Watchman Fellowship's complete Profile Notebook demo video: www.watchman.org/Demo Additional ResourcesFREE: We are also offering a subscription to our 4-page bimonthly Profiles here: www.watchman.org/Free.PROFILE NOTEBOOK: Order the complete collection of Watchman Fellowship Profiles (around 700 pages -- from Astrology to Zen Buddhism) in either printed or PDF formats here: www.watchman.org/notebook. SUPPORT: Help us create more content like this. Make a tax-deductible donation here: www.watchman.org/give.Apologetics Profile is a ministry of Watchman Fellowship For more information, visit www.watchman.org © Watchman Fellowship, Inc.

The Ethics of Karbala: Myths, Modernity, and Virtues of Nobility (Routledge, 2024) investigates the relationship between sacred narratives and the development of character. Focusing on the warrior ethos expressed in accounts of the Battle of Karbala, Zargar searches for the place of the martial virtues in modern life and warfare. This book is the first of its kind in taking a virtue ethics approach to the study of Islamic history. It offers an ethical analysis of arguably the most pivotal moment in Islamic history. To do so, it makes use of interdisciplinary methods, especially global philosophy and religious studies, and draws on philosophical concepts spanning from Nietzsche to Iqbal. The book's clear and engaging prose makes it accessible to readers seeking a profound understanding of intersections between practical philosophy and religious myths. This book targets upper-level undergraduate readers seeking to discover Islamic ethics. It will serve nonspecialists, specialists in Shiʿi Islamic studies, and all those interested in Islamic ethics, virtue ethics, cross-cultural philosophy, Nietzsche studies, military science, and religious studies. 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

This week we conclude our series on Islam with the testimony of a former Muslim who became a Christian after questioning some of the basic teachings of the Qur'an and the Hadiths. On this episode president of Watchman Fellowship James Walker had a chance to talk with Sara at the Defend Apologetics Conference in January about her transition from Islam to Christianity. This week we'll hear about Sara's background with Islam and how she started to question what the Qur'an and the Hadiths really say about Jesus.Sara is is a former Muslim who became a Christian after questioning the teachings of the Qur'an and the Hadiths. She is currently a student at Leavell College at New Orleans Baptist Theological Seminary. You may visit her YouTube channel here: www.youtube.com/@ApostateofAllahRelated Links: Access additional Watchman Fellowship resources related to this week's podcast: Watchman book: What the Qur'an Really Teaches about Jesus, by James Walker Watchman Fellowship's 4-page Profile on Islam by James Walker: www.watchman.org/Muslim Watchman Fellowship 4-page Profile on Shi'a Islam by Dr. Mike Edens: www.watchman.org/Shia Watchman Fellowship 4-page Profile on Ahmadiyya Islam by Eric Pement: www.watchman.org/Ahmadiyya Watchman Fellowship 4-page Profile on The Bahai Faith by Robert Pardon: www.watchman.org/Bahai Watchman Fellowship's complete Profile Notebook demo video: www.watchman.org/Demo Additional ResourcesFREE: We are also offering a subscription to our 4-page bimonthly Profiles here: www.watchman.org/Free.PROFILE NOTEBOOK: Order the complete collection of Watchman Fellowship Profiles (around 700 pages -- from Astrology to Zen Buddhism) in either printed or PDF formats here: www.watchman.org/notebook. SUPPORT: Help us create more content like this. Make a tax-deductible donation here: www.watchman.org/give.Apologetics Profile is a ministry of Watchman Fellowship For more information, visit www.watchman.org © Watchman Fellowship, Inc.