Podcasts about wahhabis

- Emphasizing reading and interacting with the Qur'ān. - “Interacting” means engaging deeply, as shown in Sermon 193 of Imām ‘Ali (a). - Hammām asked Imām to describe the pious; Imām eventually listed 105 qualities. - The pious live with constant awareness of Allāh, Paradise, and Hell. - They recite the Qur'ān thoughtfully, moved by verses of hope and fear. - Hammām was so affected he passed away; Imām noted the power of sincere advice. - Shi‘as are commemorating Jannatul Baqi‘, the cemetery of the Prophet's family. - Wahhabis oppose ziyārat, calling it grave worship. - Qur'ān 9:84 forbids praying at a hypocrite's grave, implying it's allowed for believers.Friday Juma KhutbaApril 11th, 2025Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

Yaum-e-Gham 1446 AHEve of 12th Shawwal 1446 AHThursday April 10th 2025- The destruction of Jannatul Baqi took place on 8 Shawwāl 1343 (2 May 1925) by the Wahhabis, targeting the graves of the Ahlul Bayt, companions, and others in Medina. - Wahhabi ideology sees respect shown at graves as shirk, failing to differentiate between worship and reverence. - If not for fear of global backlash, Wahhabis might have demolished the Prophet's grave and incorporated it into the mosque. - A fatwa from Wahhabi scholars states that prayer in a mosque containing a grave is invalid, and graves must be exhumed and relocated. - The Qur'an shows that expressions of humility, like bowing or prostrating, are not inherently acts of worship. - ‘Ibādat (worship) is defined as humility expressed toward someone believed to be God, true or false. - Prostration (sajdah) was commanded by Allah to the angels for Prophet Ādam and done by Ya‘qūb and his sons for Prophet Yūsuf, proving it's not always worship. - Building shrines or visiting graves of righteous figures is not worship but an expression of respect and love. - No Muslim visits the graves of the Prophet or Imams with the intention of worshipping them—rather, it is a spiritual connection. - Despite the light and glory of shrines in Najaf, Karbala, Kazimayn, Samarrah, and Mashhad, Baqi remains desolate—yet the love for the Ahlul Bayt continues through remembrance and grief, especially for Sayyida Fatima.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

- Introduction to the concept of "takfiri" mentality, often associated with extremist Wahhabis who label other Muslims as "kafir" or "mushrik," leading to violence in Shia communities. - Discussion on tracing the roots of this mentality back to the Umayyad era, with Hazrat Abu Talib, the father of Imam Ali, being one of its earliest victims. - Exposition on the intense hatred harbored towards Amirul Mu'mineen Ali and his family, starting with attacks on Ali's father, Abu Talib. - Highlighting historical references such as Abul Faraj al-Isfahani's account, revealing the derogatory treatment of Abu Talib by Umayyad figures like Khalid bin Abdullah al-Qasri. - Narration of a poignant response from Imam Ali to insults directed at Abu Talib, asserting his father's noble status and emphasizing his intercession on the Day of Judgment. - Emphasizing the upbringing by Abu Talib and Fatima bint Asad, instilling a spirit of sacrifice in their children, notably evident in events like the tragedy of Karbala. - Analysis of Karbala's martyrs, highlighting that all martyrs from the Banu Hashim are descendants of Abu Talib and Fatima bint Asad, showcasing their continued sacrifice. - Reference to Husayn's will before departing for Karbala, mentioning Abu Talib's name as a symbol of familial support and resilience. - Examination of historical interactions, such as exchanges between Husayn and Yazid's emissaries, underscoring Husayn's steadfastness and rejection of unjust authority. - Conclusion with a poignant scene at the Prophet's mosque, reflecting on Husayn's departure and the resilience of his family, particularly Zainab's notable role amidst adversity. Donate towards our programs today: https://jaffari.org/donate/ Jaffari Community Centre (JCC Live)

Calum and David reflect on their involvement in two recent conferences, one in Riyadh, and one in Dublin. Each conference highlighted a potential disruption in a major industry: a country with large ambitions in the AI space, and a new foundation in the longevity space.00.00 A tale of two cities, two conferences, two industries00.44 First, the 2nd Saudi Global AI Conference01.03 Vision 203001.11 Saudi has always been a coalition between the fundamentalist Wahhabis and the Royal Family01.38 The King chooses reform in the wake of 9/1102.07 Mohamed bin Salman appointed Crown Prince, who embarks on reform02.28 The partial liberation of women, and the fundamentalists side-lined03.10 The “Sheikhdown” in 201703.49 The Khashoggi affair and the Yemen war lead to Saudi being shunned04.26 The West is missing what's going on in Saudi05.00 Lifting the Saudi economy's reliance on petrochemicals05.27 AI is central to Vision 203006.00 Can Saudi become one of the world's top 10 or 15 AI countries?06.20 The AI duopoly between the US and China is so strong, this isn't as hard as you might think06.55 Saudi's advantages07.22 Saudi's disadvantages07.54 The goal is not implausible08.10 The short-term goals of the conference. A forum for discussions, deals, and trying to open the world's eyes09.45 Saudi is arguably on the way to becoming another Dubai. Continuation and success are not inevitable, but it is encouraging11.00 Fastest-growth country in the G20, with an oil bonanza11.25 The proposed brand-new city of Neom with The Line, a futuristic environment13.07 The second conference: the Longevity Summit in Dublin13.48 A new foundation announced14.05 Reports updating on progress in longevity research around the world14.20 A dozen were new and surprising. Four examples…14.50 1. Bats. A speaker from Dublin discussed why they live so long – 40 years – and what we can learn from that15.55 2. Parabiosis on steroids. Linking the blood flow of two animals suggests there are aging elements in our blood which can be removed17.50 3. Using AI to develop drugs. Companies like Exscientia and Insilico. Cortex Discovery is a smaller, perhaps more nimble player19.40 4. Hevolution, a new longevity fund backed with up to $1bn of Saudi money per year for 20 years22.05 As Aubrey de Grey has long said, we need engineering as much as research22.40 Aubrey thinks aging should be tackled by undoing cell damage rather than changing the human metabolism24.00 Three phases of his career. Methuselah. SENS. New foundation25.00 Let's avoid cancer, heart disease and dementias by continually reversing aging damage26.00 He is always itchy to explore new areas. This led to a power struggle within SENS, which he lost27.00 What should previous SENS donors do now?27.15 The rich crypto investors who have provided large amounts to SENS are backing the new foundation28.30 One of the new foundation's investment areas will be parabiosis28.55 Cryonics will be another investment area29.15 Lobbying legislators will be another29.50 Robust Mouse Rejuvenation will be the initial priority30.50 Pets may be the animal models whose rejuvenation breaks humanity's “trance of death”31.05 David has been appointed a director the new foundation31.50 The other directors33.05 An exciting futureAudio engineering by Alexander Chace.Music: Spike Protein, by Koi Discovery, available under CC0 1.0 Public Domain DeclarationThe conference websites: https://globalaisummit.org/ and https://longevitysummitdublin.com/For more about the podcast hosts, see https://calumchace.com/ and https://dw2blog.com/

Hank Hanegraaff, president of the Christian Research Institute and host of the Bible Answer Man broadcast, offers some thoughts on the terrorist attacks of September 11, 2001. In New York City, the National September 11 Memorial and Museum hosted an annual ceremony commemorating and honoring the nearly 3,000 lives lost twenty-one years ago. A reminder that the oil-rich Middle East is full of fantastically wealthy Muslims prepared to employ their resources for the sake of jihad. According to former Democratic senator Bob Graham, Saudi Arabia had direct ties to the massacres of September 11, 2001. But this is whitewashed in the Western world, where sharia-subservient states, including Saudi Arabia, are consistently portrayed as peace-loving allies in the fight against terrorism. Little wonder then that when the Grand Mufti of Saudi Arabia declared it necessary to destroy every church in the whole of the Arabian Peninsula, Western governments did not so much as blink. Worse yet, Western governments, along with academic institutions and media outlets have proven themselves to be cobelligerents with the Wahhabis of Saudi Arabia in exporting a false narrative on Islam. However, the rebuilding of the Saint Nicholas Shrine at Ground Zero provides a glimmer of hope that Christians in the West may once again take the only true and transformational faith as seriously as the Saudi's do the Islamic counterfeit.For documentation and further study, see Hank Hanegraaff, MUSLIM: What You Need to Know about the World's Fastest-Growing Religion https://www.equip.org/product/cri-resource-muslim-what-you-need-to-know-about-the-worlds-fastest-growing-religion/. See also Hank Hanegraaff, Truth Matters, Life Matters More: The Unexpected Beauty of an Authentic Christian Life https://www.equip.org/product/cri-resource-truth-matters-life-matters-more/.

In today's episode, we'll explore the origins of the puritanical form of Islam, commonly known as Wahhabism. We'll see that the bond between the Wahhabis and the Saudis goes back a very long time. We also place these topics in a broader context: the rise of the West, and the ways the rest of the world adapted to it.

This story goes all the way back to 1744, when the ambitious but unremarkable clan of al-Saud, one of many clans that divided up the vast Arabian desert, allied with a puritanical fundamentalist named Muhammed ibn al-Wahhab. The al-Saud clan allied with Wahhab and his followers, known as Wahhabis, who in their fervor could fight as well as preach. The deal was simple: the Wahhabis would help the al-Sauds expand through conquest from a tiny sliver in the Arabian peninsula's central desert to a vast empire, and in return the al-Sauds would adopt Wahhabism as official policy. It worked. The Saudi empire collapsed in 1818, defeated by the much stronger Ottoman Empire, which seized much of the Arabian peninsula for itself. But Wahhabist Islam had taken root, and the Wahhabis and the al-Sauds maintained their strategic alliance from 1744 through today. Because Saudi rulers need the Wahhabis' support to stay in power. They need their loyalty, they need the civil society that the Wahhabi clerical establishment creates, and they also need the ideological justification for the vast, young, and in many ways artificial Saudi empire. When Abdulaziz al-Saud - (the founder of SAUDIA ARABIA) - was born, in 1876, the area we today know as Saudi Arabia was a patchwork of tribal leaders, many of them loyal to the Ottoman Empire or, later, the British Empire. Abdulaziz wanted to restore his family's former empire. He knew that, like his forefathers, he would need the help of the Wahhabis and the zeal they brought to the battlefield. So he formed a band of quasi-renegade fundamentalist militias known as the Ikhwan, or brothers. As before, the deal was simple: the Ikhwan would fight on behalf of al-Saud, and in exchange could impose their ultra-conservative Islam on whomever they conquered. By the late 1920s, al-Saud and the Ikhwan had conquered most of today's Saudi Arabia. Al-Saud, a pious Muslim but also a forward-thinkin

Before 9/11 British attitudes to partaking in faith-inspired armed combat were... different. British Muslims travelled freely to fight in Afghanistan, Bosnia, Burma and Kashmir for a few weeks or months, and then returned home to their day jobs or studies - few questions asked. In this programme, Mobeen Azhar sheds light on the people and organisations involved in this early wave of British involvement in Jihad - the youth organisations which helped send hundreds of young Brits to fight overseas. The programme also reveals reports featured in magazines published in the 1990s by Lashka-e-Taiba - the terrorist group behind the 2008 Mumbai attacks. Within its pages are detailed reports on how its leader Hafiz Saeed came to Britain in the mid-90s to spread the word on fighting a holy war, find recruits and raise money. The programme hears from those who answered his call - the British Muslims who built bridges with militant groups in South Asia and beyond. Many of these 'pioneers' came from Britain's Salafi community - followers of a strict, literal interpretation of Islam. Since 9/11 the Salafis - sometimes known as Wahhabis - have often been named as the key influencers in the global jihad, but is that accurate? The programme also explains the nuances of Salafism and how this early period of British involvement in Jihad was itself hugely divisive within the British Salafi community, creating a schism between a peaceful pious majority, and those who chose to take up arms. Producers: Richard Fenton-Smith & Sajid Iqbal.

Does the recent Middle East crisis with Qatar confuse you? If so, you won't want to miss this episode of "Reform This!". Dr. Jasser will try to unravel the stark ideological divisions and obvious Islamist commonalities of Qatar, Saudi Arabia, Egypt, UAE, and the Muslim Brotherhood. The lines are certainly blurred and the more you understand the internecine Islamist battles between Wahhabis and the Muslim Brothers, the more you'll understand what's really at stake for the world. Zuhdi also talks about which countries have the greatest ISIS sympathetic twitter activity and why. Last, Zuhdi asks why did Alan Dershowitz decide to help defend the practice of a female genital "pin prick" in the name of religious freedom. Learn more about your ad choices. Visit megaphone.fm/adchoices

Does the recent Middle East crisis with Qatar confuse you? If so, you won't want to miss this episode of "Reform This!". Dr. Jasser will try to unravel the stark ideological divisions and obvious Islamist commonalities of Qatar, Saudi Arabia, Egypt, UAE, and the Muslim Brotherhood. The lines are certainly blurred and the more you understand the internecine Islamist battles between Wahhabis and the Muslim Brothers, the more you'll understand what's really at stake for the world. Zuhdi also talks about which countries have the greatest ISIS sympathetic twitter activity and why. Last, Zuhdi asks why did Alan Dershowitz decide to help defend the practice of a female genital "pin prick" in the name of religious freedom. Learn more about your ad choices. Visit megaphone.fm/adchoices

FBI Stings of Muslims Worsen Bigotry and Security by MFlowers A study from 2014 showed that 99% of domestic terrorist plots in the US are aided in some way by the FBI; only 4 out of 400 were not FBI stings. And human rights groups found that the way the sting operations are conducted violate human rights. Sue Udry of Defending Dissent will speak about the ways these sting operations have been used to fuel hatred against Muslims. And to discuss the shooting and mass murder in Orlando, FL, Janaid Ahmad of Just International and Peace for Life speaks about the rise of homophobia and violence within Muslim communities because of Western influence and support for extremist sects such as the Wahhabis in Saudi Arabia. Relevant articles and websites: Living in the Shadow of Counterterrorism series from Rewire FBI Steps Up Use of Stings in ISIS Cases by Eric Lichtblau Inventing Terrorists: The Lawfare of Preemptive Prosecution from Project Salam and the National Coalition to Protect Civil Freedoms Targeted and Entrapped: Manufacturing the ‘Homegrown Threat’ in the United States by the Center for Human Rights and Global Justice Bill of Rights Defense Committee/Defending Dissent Foundation Just International Peace for Life Center for Global Dialogue   Guests: Sue Udry is Executive Director of the Defending Dissent Foundation. Sue won her high school’s “Best Citizen” award in 1978 and has been working to earn that title ever since. She played a leadership role in her campus peace group, and after grad school she began knocking on doors in neighborhoods around the country as a canvasser for SANE, the Committee for a Sane Nuclear Policy, now Peace Action.  She has been the Executive Director of the Defending Dissent Foundation since 2008. Prior to joining DDF, she served as the executive director of the Chicago Committee to Defend the Bill of Rights and as an organizer for the Coalition for New Priorities and the Day Care Action Council of Illinois. She was the legislative coordinator for United for Peace and Justice, a coalition of over 1,600 groups opposing the wars in Iraq and Afghanistan. She currently serves on the board of the National Coalition to Protect Civil Freedoms and the National Coalition to Protect Student Privacy, as well as the Advisory Board of the Charity and Security Network. She is a co-founder of the Montgomery County Civil Rights Coalition and treasurer of the D.C. chapter of the National Lawyers Guild. Over a quarter of a century working for peace and social justice in Washington, DC, Illinois and Indiana, has taught Sue that the right to dissent is crucial to expanding democracy, promoting justice, and enlarging the global human rights perspective. Janaid S. Ahmad is based in Lahore, Pakistan where he is the director of the Center for Global Dialogue. He has a Juris Doctor (law) degree from the College of William and Mary, Williamsburg, VA. He is currently a Ph.D candidate in the Department of Religious Studies at the University of Cape Town, South Africa, and is also a faculty member of the Faculty of Law and Policy, Lahore University of Management Sciences (LUMS), Pakistan. He served as president of the US-based National Muslim Law Students Association (NMLSA), and is on the board of the Muslim Peace Fellowship. He is a board member of Muslim Men against Domestic Abuse (MMADA). He served on the Executive Board of the Domestic Violence Resource Project. In the US, he worked with the National Interfaith Committee on Social Justice, and Amnesty International. In Pakistan, he worked with such groups as Educate Pakistan and AMAL Human Development Network. He continues to maintain an association with Positive Muslims, the Cape Town-based organization working on issues related to Muslims, HIV/AIDS and gender justice, a group with which he worked while he was in South Africa. His research interests include Islam in the public sphere, interfaith relations, globalization, and civil society, and has lectured and written extensively on these topics. He is currently working on a collaborative project with the International Islamic University – Islamabad (IIU-I) on globalization, Muslim societies and Islamic revivalism. Mr. Ahmed has been a long time human rights activist.

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Global Crisis Watch gauges the significance of Osama bin Laden's latest message and the latest terror risks in Europe, reviews the situation in Sudan in context of the Gibbons fallout, and covers the deteriorating situation in Eastern Chad amidst the rising influence of Wahhabis. Guests: Olivier Guitta, editor of The Crossaint in Washington, and Ramadji Doumnande, leading Chadian political activist and editor of Ramadji.com in Rochester, NY.