The Emergence of Early Sufi Piety and Sunni Scholasticism: Abdullah b. al-Mubarak | Dr.Feryal Salem-AICUSAChannel-Apr 2, 2019

 YouTube Video:Excellent Scholarly Lecture with Slides Presentation

https://youtu.be/-hzcbKOxzNQ?si=CItmDADGxKRzwRm1

On Tuesday February 12, 2019, Dr. Feryal Salem of American Islamic College presented a lecture on her book "The Emergence of Early Sufi Piety and Sunni Scholasticism: Abdullah b. al-Mubarak and the Formation of Sunni Identity in the Second Islamic Century." She explained that in the figure of ʿAbdallāh b. al-Mubārak (118-181/736-797), we find a paragon of the fields of ḥadīth, zuhd, and jihād, as attested to by the large number of references to him in the classical Islamic texts. His superior rank as a ḥadīth transmitter earned him the title “commander of the faithful” in ḥadīth. He contributed to Islamic law at its early phases of development, practiced jihād, composed poetry, and participated in various theological discussions. In addition, Ibn al-Mubārak was a pioneer in writing on piety and was later regarded by many mystics as one of the earliest figures of Sufism. Ibn al-Mubārak’s position during the formative period of Islamic thought illustrates the unique evolution of zuhd, ḥadīth, and jihād; these form a junction in the biography of Ibn al-Mubārak in a way that distinctively illuminates the second/eighth-century dynamics of nascent Sunnī identity. Furthermore, Ibn al-Mubārak’s status as a fighter and pious figure of the Late Antique period revealed a great deal about the complex relationship between the early Muslim community and the religiously diverse setting which it inhabited. This critical and comprehensive lecture on ʿAbdallāh b. al-Mubārak situated him within the larger context of the social and religious milieu of Late Antiquity. This talk also explored the formation of Sunnī identity in the second Islamic century and demonstrated the way in which it manifested itself through networks of pious scholars who defined, preserved, and passed on what they understood to be normative Islamic practice and beliefs from one generation of Muslim intellectuals to another.

Amazon:The Emergence of Early Sufi Piety and Sunnī Scholasticism: ʿAbdallāh b. al-Mubārak and the Formation of Sunnī Identity in the Second Islamic Century (Islamic History and Civilization, 125)
by Feryal Salem (Author)

https://www.amazon.com/dp/9004310290?lv=shuf&channelId=500&plpRedirect=mhFallback

In the figure of ʿAbdallāh b. al-Mubārak (118–181/736–797), we find a paragon of the fields of ḥadīth, zuhd, and jihād, as attested to by the large number of references to him in the classical Islamic texts. His superior rank as a ḥadīth transmitter earned him the title “commander of the faithful” in ḥadīth. He contributed to Islamic law at its early phases of development, practiced jihād, composed poetry, and participated in various theological discussions. In addition, Ibn al-Mubārak was a pioneer in writing on piety and was later regarded by many mystics as one of the earliest figures of Sufism. Ibn al-Mubārak’s position during the formative period of Islamic thought illustrates the unique evolution of zuhd, ḥadīth, and jihād; these form a junction in the biography of Ibn al-Mubārak in a way that distinctively illuminates the second/eighth-century dynamics of nascent Sunnī identity. Furthermore, Ibn al-Mubārak’s status as a fighter and pious figure of the Late Antique period reveals a great deal about the complex relationship between the early Muslim community and the religiously diverse setting which it inhabited. This critical and comprehensive monograph of ʿAbdallāh b. al-Mubārak situates him within the larger context of the social and religious milieu of Late Antiquity. It explores the formation of Sunnī identity in the second Islamic century and demonstrates the way in which it manifested itself through networks of pious scholars who defined, preserved, and passed on what they understood to be normative Islamic practice and beliefs from one generation of Muslim intellectuals to another.

Feryal Salem, PhD (University of Chicago, 2013) is Assistant Professor of Islamic Scriptures and Law at the Macdonald Center for the Study of Islam and Christian-Muslim Relations at Hartford Seminary.

Feryal Salem, PhD: Biography:American Islamic College
https://aicusa.edu/academics/faculty/feryal-salem

Dr. Feryal Salem is Associate Professor of Arabic and Islamic Studies. Her research interests include Islamic philosophy and theology in the post-classical period, interfaith dialogue, and the development of Muslim thought in the contemporary era as it came into conversation with aspects of modernity. Dr. Salem is the author of The Emergence of Early Sufi Piety and Sunnī Scholasticism: ʿAbdallāh b. al-Mubārak and the Formation of Sunni Identity in the Second Islamic Century (2016) published by Brill in its prestigious “Islamic History and Civilization” series. She was recently named one of “25 Influential American Muslims” by CNN for her work in higher education. Dr. Salem serves on a number of professional boards across the country and regularly travels internationally to engage in scholarship on Islam with academics from a range of diverse institutions.
Dr. Salem previously taught at Hartford Seminary where she was Assistant Professor of Islamic Scriptures and Co-Director of its Islamic Chaplaincy Program. She received her Ph.D. in Islamic studies from the University of Chicago’s Department of Near Eastern Languages and Civilizations.

Curriculum Vitae:
https://aicusa.edu/wp-content/uploads/2026/03/Feryal-Salem-CV-03.16.2026.pdf

The Art of the Soul: Islamic Architecture, Beauty, and Spiritual Formation in Islamic Civilization:Dr. Raana Akbar Memorial Lecture Series on Islam and Culture- Feryal Salem, Ph.D.

 YouTube Video:Excellent Scholarly Lecture with Slides Presentation

https://www.youtube.com/live/47ZiOu9DIcg?si=Yx2ejjsOFZxXZjKb

In partnership with the Dow Visiting Scholars and Artists Program Thursday, November 5, 2026 | 6 p.m. Topic: The Art of the Soul: Islamic Architecture, Beauty, and Spiritual Formation in Islamic Civilization

 Speaker: Feryal Salem, Ph.D. - Associate Professor of Arabic and Islamic Studies, American Islamic College This lecture highlights how Islamic aesthetics sought to cultivate spiritual refinement and the nourishment of the soul. Drawing on examples ranging from gardens, mosques and calligraphy to light symbolism, geometric design and sacred space, Feryal Salem examines how beauty was understood in Islamic civilization as a means of cultivating mindfulness, harmony and awareness of the divine.

 Dr. Feryal Salem is associate professor of Arabic and Islamic studies at American Islamic College in Chicago, where she also directs the Master of Divinity in Islamic Studies and Muslim Chaplaincy programs. In 2018 she was named one of “25 Influential American Muslims” by CNN for her work in higher education. Her research interests include Islamic philosophy and theology in the postclassical period, interfaith dialogue and the development of Muslim thought in the contemporary era. She is the author of “The Emergence of Early Sufi Piety and Sunni Scholasticism: ‘Abdallah b. al-Mubarak and the Formation of Sunni Identity in the Second Islamic Century” (2016) in Brill’s “Islamic History and Civilization” series. She also published “Isagoge: A Primer in Classical Logic” (2022), in which she translated and wrote a lengthy commentary on Athir al-Din al-Abhari’s foundational treatise. She received her Ph.D. in Islamic studies from the University of Chicago’s Department of Near Eastern Languages and Civilizations.

 The Raana Akbar Memorial Lecture on Islam and Culture was established in 2011 by Dr. Waheed Akbar in memory of his wife Raana, a former member of the SVSU Board of Control, physician and community leader. The Dow Visiting Scholars and Artists program was established through an endowment from The Herbert H. and Grace A. Dow Foundation to enrich our regional cultural and intellectual opportunities.Source: The Conference Center at SVSU

Amazon:The Emergence of Early Sufi Piety and Sunnī Scholasticism: ʿAbdallāh b. al-Mubārak and the Formation of Sunnī Identity in the Second Islamic Century (Islamic History and Civilization, 125)
by Feryal Salem

In the figure of ʿAbdallāh b. al-Mubārak (118–181/736–797), we find a paragon of the fields of ḥadīth, zuhd, and jihād, as attested to by the large number of references to him in the classical Islamic texts. His superior rank as a ḥadīth transmitter earned him the title “commander of the faithful” in ḥadīth. He contributed to Islamic law at its early phases of development, practiced jihād, composed poetry, and participated in various theological discussions. In addition, Ibn al-Mubārak was a pioneer in writing on piety and was later regarded by many mystics as one of the earliest figures of Sufism. Ibn al-Mubārak’s position during the formative period of Islamic thought illustrates the unique evolution of zuhd, ḥadīth, and jihād; these form a junction in the biography of Ibn al-Mubārak in a way that distinctively illuminates the second/eighth-century dynamics of nascent Sunnī identity. Furthermore, Ibn al-Mubārak’s status as a fighter and pious figure of the Late Antique period reveals a great deal about the complex relationship between the early Muslim community and the religiously diverse setting which it inhabited. This critical and comprehensive monograph of ʿAbdallāh b. al-Mubārak situates him within the larger context of the social and religious milieu of Late Antiquity. It explores the formation of Sunnī identity in the second Islamic century and demonstrates the way in which it manifested itself through networks of pious scholars who defined, preserved, and passed on what they understood to be normative Islamic practice and beliefs from one generation of Muslim intellectuals to another. Source: amazon.com

Feryal Salem, PhD (University of Chicago, 2013) is Assistant Professor of Islamic Scriptures and Law at the Macdonald Center for the Study of Islam and Christian-Muslim Relations at Hartford Seminary.

Amazon:Reframing Reason and Philosophy in Post-Classical Kalām: The Formation of a Tradition from al-Ghazālī to the Ottomans (Islamic Philosophy, Theology and Science. Texts and Studies)
by Feryal Salem (Editor) 

This edited volume reexamines the development of post-classical kalām after Abu Hamid al-Ghazali by advancing beyond the familiar observation that philosophy and theology became increasingly intertwined after al-Ghazālī. Through historically grounded case studies, the volume demonstrates the concrete mechanisms through which philosophical methods, concepts, and forms of reasoning were gradually naturalized within theological discourse. Divided into three sections on philosophy naturalized, agency and political legitimacy, and transmission and institutionalization, the chapters trace how kalām absorbed philosophical reasoning, applied it to debates on divine agency and the Imamate, and transmitted these developments across successive scholarly traditions from the post-Ghazālian period through the late Ottoman era.Source: amazon.com

Why an Anglican Priest Left Christianity for Islam | Yusuf Ogston's Extraordinary Journey:Blogging Theology- Nov 6, 2026

 YouTube Video:

https://youtu.be/qSXZqwbY-jc?si=M6cIu5SdXzN13Ao9

Books & Resources that Yusuf Ogston found helpful.1The Poem ‘The Journey’ by Mary Oliver, 2.Women who run with the Wolves’ by Clarissa Pinkola Estes, 3.The Poetry of Hafiz, 4.The Poetry of Rumi, 5.‘Letter to a disciple’ by Al Ghazali, 6.‘The Book of Assistance’ by Iman al Haddad, 7.‘Islam and the Destiny of Man’ by Gai Eaton, 8.‘The Conference of the Birds’ by Farid ud-Din Attar, 9.‘The Road to Makkah’ by Muhammad Asad, 10.Novel ‘The Minaret’ by Laila AbuLeila, 11.‘The Autobiography of Malcom X’ (especially chapter on the Haj), 12.‘The Vision of Islam’ by William Chittick & Sachiko Murata, 13.Documentary (available on Youtube) ‘The Alchemy of Happiness’ (Life of Al Ghazali), 14.Youtube talks and lectures by Abdul Hakim Murad (Cambridge Muslim College), 15.Youtube talks and lectures by Hamza Yusuf (Zaytuna Institute)

Article:My First Umrah Pilgrimage: Russell Yusuf Ogston - Medium-Feb 5,2024

https://medium.com/@rogston39/my-first-umrah-pilgrimage-36830a62206d

"Madinah, the place where the Prophet Mohammed (pbuh) created the first Muslim community after his expulsion from Makkah, and the place he died. Thus, the many thousands of pilgrims will stay in Madinah either before or after Umrah. What struck me first, upon arriving in Madinah, was the rugged and harsh mountainous landscape; this was a tough environment to live in, like so many prophets before him, it would be a place of hardship as well as divine revelation. After arriving at the hotel, we all made the 5 minute walk to Masjid an-Nabawi (The Prophet’s mosque) and the tomb of the prophet Mohammed (pbuh). My first impression was one of peace, joy and oneness; thousands of fellow Muslims from countless countries smiling, laughing, sitting sharing food together, taking photos or chatting on their mobile phones to loved ones back home who are unable to share the journey. There were pilgrims from so many countries and cultures, young and old, rich and poor, healthy and sick, able and disabled, all joined in their love for the prophet. It was an emotional moment for me, as I took in the moment; majestic green minarets towering above us all in the evening sky, the beauty of the prophet’s tomb and the sound of birdsong that would be the constant backdrop to this journey. There was an atmosphere of intimacy despite the crowds, as Muslims of every persuasion gathered to offer their Salams to the prophet; from extreme Sufis to conservative Salafis, the pious and the not so pious, we were all now united in purpose.
After Fajr prayer the next morning, I entered the tomb of the prophet. The entrance was beautiful, adorned in green (His favourite colour) and gold. Together with other pilgrims we walked the corridor that leads to the tombs of Mohammed (pbuh) and his 2 closest companions, Abu Bakr and Umar ibn al-Khattab, and a vacant grave ready for Jesus, as we await his return and for him to be eventually buried in this holiest of sites. Approaching the tomb was very moving, as men from various countries raised their hand in Salam, many openly weeping as they prayed their words of gratitude. Just in front of me, a Pakistani man stood transfixed quietly crying, unaware of the pushing crowds around him. A tall African man directly behind me uttered words of thanks and then placed his hand on my shoulder as we filed past the tomb. As I walked out into the emerging morning sunlight, people stood hands clasped together in prayer, some taking photos, some standing for a long time, not wishing to leave. The green dome (that was once the prophet’s home with his wife Aisha) is the beacon that leads us all to the tomb, where Mohammed (pbuh) was laid to rest".

"Straight after ta’aaf, I made my way to Maqam Ibrahim (Station of Ibrahim), where an imprint of Ibrahim’s footprints is encased in a large golden circular structure. It is believed the footprints were from the time of the original ka’aba being built, with Ishmael sitting on his shoulders. It is very close to the black stone so can get very crowded. As I approached it, an Egyptian man with his young son called me forward, “Yallah habibi, yallah!” and pushed me to the front so I could see the footprints and touch the glass. I turned to thank the man, but he and his son were already lost in the crowd. I then went to drink and wash my face and hair with zamzam water (the miraculous water that sprang forth after Hajar prayed in desperation for water for her son Ishmael)".

 

Article:Former British chaplain Russell Ogston In his first "public interview" after converting to Islam-Islam Message Org.

https://islammessage.org/en/article/18160/Former-British-chaplain-Russell-Ogston-In-his-first-%22public-interview%22-after-converting-to-Islam

The Uncrucified Christ: Book Release:Dr.Ali Ataie- Ali Ataie -November 4,2026

 YouTube Video:

https://youtu.be/RsQo64or_mw?si=-jmmQdQ_iSO-CDj6

The wait is over! Dr. Ali Ataie's highly anticipated book, The Uncrucified Christ, is officially here! Was Jesus of Nazareth (ʿĪsā عليه السلام) actually crucified? Is the crucifixion an established historical fact, or is there room for a serious scholarly reassessment of one of the most widely accepted claims in Christian history? In his groundbreaking new book, The Uncrucified Christ, Dr. Ali Ataie challenges conventional historical assumptions surrounding the crucifixion of Jesus and presents a scholarly defense of the historical plausibility of the Qur'anic account. Drawing upon biblical scholarship, historical criticism, early Christian history, textual analysis, and Islamic theology, Dr. Ataie engages one of the most consequential questions in the history of Christian-Muslim dialogue: What really happened to Jesus of Nazareth? The Qur'an declares: "And they did not kill him, nor did they crucify him, but it was made to appear so to them." (Qur'an 4:157) For centuries, the Qur'anic denial of Jesus' crucifixion has stood in sharp contrast to the traditional Christian narrative and the prevailing consensus among historians. But how conclusive is the historical evidence? What assumptions underlie the scholarly consensus, and can an alternative reconstruction of the events surrounding Jesus' final days be historically defensible? In this special book release video, we celebrate the publication of Dr. Ataie's long-awaited work and introduce readers to an important contribution to contemporary Islamic scholarship, historical Jesus studies, and Christian-Muslim theological engagement. Whether you are Muslim, Christian, a student of biblical studies, or simply interested in the historical Jesus, The Uncrucified Christ invites you to revisit one of history's most significant religious questions through a fresh and thought-provoking scholarly perspective.Source: Ali Ataie

YouTube Video:Jesus Was Not Crucified: The Evidence | Dr. Ali Ataie-Aug 24, 2026  Ali Ataie

https://youtu.be/EIWM3KFAzWY?si=ffHq-GH8QXnbfIYr

Was Jesus of Nazareth actually crucified, or is there historical and textual evidence that challenges the traditional Christian account? In this presentation, Dr. Ali Ataie examines the question of the crucifixion of Jesus through the lenses of biblical studies, historical criticism, textual analysis, early Christianity, and Islamic theology. Engaging both the New Testament and the Qur’anic account of Jesus, Dr. Ataie considers the historical assumptions behind the crucifixion narrative and explores evidence that complicates the conventional understanding of what happened at the end of Jesus’ earthly ministry. The discussion brings together Dr. Ataie’s background in biblical languages, comparative theology, Qur’anic studies, and the historical study of religion, offering a distinctly Muslim engagement with one of the most consequential questions in Christian-Muslim dialogue. This presentation was originally published on January 16, 2023, on the Blogging Theology YouTube channel, hosted by Br. Paul Williams. I would like to extend a special and sincere thank you to Br. Paul Williams for graciously allowing me to host this presentation on my own channel. I am deeply appreciative of his generosity and of the tremendous work he has done through Blogging Theology in creating a platform for serious and thoughtful conversations about Islam, Christianity, the Bible, the Qur’an, theology, history, and comparative religion. Please be sure to support Blogging Theology and the continued work of Br. Paul Williams.

Amazon:The Uncrucified Christ: Establishing the Historical Plausibility of the Qurʾān’s Claim About Jesus of Nazareth by Ali Ataie 
https://www.amazon.com

The Uncrucified Christ: Establishing the Historical Plausibility of the Qur’an’s Claim About Jesus of Nazareth:By Dr. Ali Ataie
Featuring an Introduction by Dr. Khalid Yahya Blankinship and a Publisher’s Preface by Dr. Abdullah bin Hamid Ali
Was Jesus of Nazareth really crucified? And is the Qur’an's account of his fate historically defensible?
For nearly two thousand years, the crucifixion of Jesus has occupied a central place in Christian belief. Today, it is also widely regarded as one of the most firmly established events in the life of the historical Jesus. Yet the Qur’an presents a strikingly different account, declaring that Jesus was neither killed nor crucified.
Does this disagreement place the Qur’an at odds with history—or does the historical evidence deserve a closer examination?
In The Uncrucified Christ: Establishing the Historical Plausibility of the Qur’an’s Claim About Jesus of Nazareth, Dr. Ali Ataie undertakes a rigorous investigation of one of the most consequential questions in Christian-Muslim dialogue.
Drawing upon biblical scholarship, early Christian history, Qur’anic interpretation, and the methods of modern historiography, Dr. Ataie critically examines the sources and assumptions underlying the traditional crucifixion narrative.
Distinguished Scholarly Contributions
This important publication features an Introduction by Dr. Khalid Yahya Blankinship, distinguished historian and scholar of Islamic history, and a Publisher’s Preface by Dr. Abdullah bin Hamid Ali, Islamic scholar, professor at Zaytuna College, and founding director of Lamppost Education Initiative.
Their contributions provide additional scholarly context for Dr. Ataie’s examination of the historical evidence surrounding the crucifixion of Jesus of Nazareth.
Among the subjects explored are:The historical reliability of the Gospel accounts of Jesus’ passion.
The testimony of early Christian, Jewish, and Roman sources.
The influence of Paul on early Christian understandings of Jesus’ death.
The Synoptic Problem and the development of early Christian traditions.
Classical Muslim explanations of Qur’an 4:157, including substitution, divine rescue, and the swoon theory.
Alternative historical reconstructions consistent with the Qur’anic account.
Rather than claiming absolute historical certainty, Dr. Ataie advances a carefully defended argument: that the non-crucifixion of Jesus is a historically plausible position worthy of serious scholarly consideration.
By distinguishing historical possibility from historical plausibility, he invites readers to reconsider the evidence, question inherited assumptions, and examine whether the Qur’an's account can be reconciled with responsible historical inquiry.
The Uncrucified Christ is a thought-provoking contribution to Islamic studies, biblical scholarship, the historical study of Jesus, and Christian-Muslim dialogue.
For readers interested in the historical Jesus, the origins of Christianity, Qur’anic studies, and the relationship between faith and historical evidence, this book offers a challenging and illuminating perspective on a question that has shaped religious thought for centuries.
Published by Lamppost Education Initiative.

Article:The Interfaith Master – Ustadh Ali Ataie – Seekers Highlight:SeekersGuidance

https://seekersguidance.org/articles/general-artices/the-interfaith-master-ustadh-ali-ataie-seekers-highlight/

Ustadh Ali Ataie is undoubtedly one of the foremost leading scholars in comparative religions today.
He is currently a teacher and researcher of the Islamic Sciences and specializes in theology and biblical interpretation. Additionally he is also the President and Founder of Muslim Interfaith Council and has been heavily involved in interfaith activities for the past 15 years.
Seeker of Knowledge
During the year 2000 Ustadh Ali graduated from California Polytechnic State University where he earned his degree in Accounting. In the course of his time at University he severed as the President of the Muslim Students’ Association.
Soon after Ustadh Ali received his Masters’ Degree in Biblical Studies from the Graduate Theological Union in Berkeley. It is important to note that he is the first Muslim seminarian to attain this Degree in a 143 year history of the school.
Currently he is working towards a PhD in Islamic Biblical Hermeneutics.
Nevertheless these above credentials aren’t all that make Ustadh Ali an astounding scholar.
He began his Islamic studies in the Bay Area, Northern California under highly esteemed teachers, one of them being Zaytuna College founder, Shaykh Hamza Yusuf.
Thereafter he went to the blessed land of Tarim, Yemen and graduated from the Badr Arabic Language Institute. He has been blessed to learn from some of the most eminent scholars in the world, including Habib Umar bin Hafiz amongst others.
He has continued his pursuit of knowledge at the prestigious Dar al-Mustafa where he obtained many other qualifications in the Islamic sciences.
Giver of Knowledge

He is Adjunct Professor of Islamic Studies and World Religions at both Zaytuna College and the Graduate Theological Union, Berkeley, California.
Ustadh Ali also teaches on SeekersGuidance, his course: The Bible Through a Muslim Lens.
This course seeks to introduce and teach the Christian Bible’s 3 Synoptic Gospels and the Gospel of John to Muslims. The course introduces students to the four gospels found in the New Testament (Matthew, Mark, Luke, and John) and provides them with new insights and a more nuanced understanding of who Jesus (peace be upon him) was for the objective of calling others to the truth of Islam.
He has been both a guest lecturer and guest instructor at several colleges and universities such as Cal Poly State, UC Davis, UC Berkeley, UC Los Angeles and Cal State East Bay .
In addition he has also dialogued and debated with Christian scholars about such critical topics as the resurrection of Jesus and the Prophethood of Muhammad (God’s peace and blessings be upon them both).
Ustadh Ali is certified in Arabic, Hebrew, and Biblical Greek, and fluent in Farsi. Few match his comprehensive knowledge of the Jewish, Christian and Islamic traditions.
Relevant resources:

COURSE: The Bible Through A Muslim Lens
Fasting has Abrahamic Roots – Ustadh Ali Ataie
Answers by Ustadh Ali Ataie

Pauline Christianity, the Prophet’s Access to the Bible, and Similarities in the Gospels
Should I Continue to Attend Religious Discussions That I Don’t Benefit From?
Did Christians Originally Gather for Worship on Saturday or Sunday?
Jesus’s Role as Messiah and Savior According to Islam, Christianity, and Judaism
Fitrah and What Happens to Children Who Die Before Puberty
Why Does Allah Refer to Himself as “We” in the Qur’an?
Can Those Who Aren’t Descendents of the Prophet or Companions Be Truly Close to Him?

صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاًصِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ Describe him to me, O you who beheld the Beloved by night,"-Sheikh Dr.Mahmoud Al-Hamoud-Arabic with English Subtitles-OCC-October 26,2026"

 YouTube Video:

https://youtu.be/AdlZIQ3yAUE?si=CDecUkhz69G3GCij

“Describe him to me, O you who beheld the Beloved by night, Verily, my eyes, my heart, my soul, yearn to behold that beauty.” A heartfelt plea of longing for the Prophet ﷺ, perfect in form and character, whose radiant face captivated all the worlds. 

*** Very Emotional & Luminous Praise of our Beloved Prophet ﷺ *** Beautifully recited by Sheikh Hamoud, his group and a young student.Thanks to OCC for English Subtitles

Poet:Shaykh Jad Abu Ghay (الشيخ جاد أبو غاي) is a contemporary Egyptian Sufi scholar, poet, and prominent religious figure based in Upper Egypt. He is best known for his devotion to Prophetic praise (Madih Nabawi) and his spiritual lectures focused on Islamic ethics, love for the Prophet Muhammadﷺ, and the household of the Prophet ﷺ (Ahl al-Bayt)

Reciter:Sheikh Dr. Mahmoud Fayyad Al-Hamoud is a prominent contemporary Syrian Qur'an reciter (qari), Islamic nasheed vocalist (munshid), media researcher, and scholar based in Damascus, Syria. He is widely known for leading traditional gathering circles of spiritual remembrance (dhikr) and prophetic praise (madih) at historic locations in Damascus. He hosts a well-known weekly evening assembly every Thursday at the historic Lala Pasha Mosque on Baghdad Street in Damascus. These gatherings draw large audiences for Islamic lectures, prayer, and rhythmic chanting of classical poems like the Burdah.
Nour Al-Yaqeen Foundation: He supervises the Nour Al-Yaqeen International Foundation, an organization through which he directs youth religious teams, coordinates spiritual gatherings, and organizes Umrah pilgrimage trips to Mecca and Medina.

OCC: Description: Organisation of Culture and Character is a charity that intends to tackle society's views through the correct application of traditional Islamic teachings applied to modern day concerns and issues. We are uplifting the community by reconnecting to the Prophetic Way. OCC is a community-led initiative run by core staff and a committed network of volunteers. We are based in Luton, Bedfordshire. We've been facilitating Islamic learning and the practise of Prophetic traditions since 2020.

Lyrics: Arabic with English Translation:Qasida Collection

https://www.qasidacollection.com/qasida/Xin1unkwv8oCg9yZMyKN

صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
Describe Him to Me, O You Who Saw the Beloved in the Night
الشَيخ جَادْ اَبُوغَايShaykh Jad Abu Ghay

صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣifhu lī yā man ra’aytal ḥibba laylan
inna ʿaynī tashtahī dhākal jamālā
Describe him to me, O you who saw the Beloved in the night,
For my eyes long to behold that beauty
صِفْ جَمِيلاً كَامِلاً خَلَقاً وَخُلُقاً
مِنْ جَمَالِ الذَّاتِ قَدْ حَازَ الكَمَالَا
ṣif jamīlan kāmilan khalaqan wakhuluqan
min jamālidh dhāti qad ḥāzal kamālā
Describe one who is beautiful and perfect in creation and character
From the essence of beauty, he has attained perfection
صِفْ مَلِيحًا طَرْفُهُ أَسْبَى العَوَالِمْ
صِفْ وَجِيهاً وَجْهُهُ حَازَ الكَمَالَا
ṣif malīḥan ṭarfuhu asbal ʿawālim
ṣif wajīhan wajhuhu ḥāzal kamālā
Describe a graceful one whose glance captivates worlds,
Describe a noble one whose face possesses perfection
صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣifhu lī yā man ra’aytal ḥibba laylan
inna ʿaynī tashtahī dhākal jamālā
Describe him to me, O you who saw the Beloved in the night,
For my eyes long to behold that beauty
صِفْهُ لِي بِالسُّنْدُسِيَّةِ حِينَ يَبْدُو
كَامِلَ الأَوْصَافِ قَدْ مَلَكَ الدَّلَالَا
ṣifhu lī bis sundusiyyati ḥīna yabdū
kāmilal awṣāfi qad malakad dalālā
Describe him to me in silken splendor when he appears,
Perfect in every trait, the very master of allure
صِفْ عُيُونَ الهَاشِمِي صِفْ لِي المُحْيَّا
صِفْ لِي ثَغْراً بِابْتِسَامَتِهِ تَلَالَا
ṣif ʿuyūnal hāshimī ṣif līl muḥyyā
ṣif lī thaghran bib tisāmatihi talālā
Describe to me the eyes of the Hashimite—describe to me his radiance,
Describe to me a mouth whose smile radiated light
صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣifhu lī yā man ra’aytal ḥibba laylan
inna ʿaynī tashtahī dhākal jamālā
Describe him to me, O you who saw the Beloved in the night,
For my eyes long to behold that beauty
صِفْ جَمِيلاً أَكْحَلاً مِنْ غَيْرِ كُحْلٍ
أَدْعَجَاً عَيْنَاهُ تُنْسِيكَ الغَزَالَا
ṣif jamīlan akḥalan min ghayri kuḥlin
adʿajāan ʿaynāhu tunsīkal ghazālā
Describe a beauty whose eyes are naturally dark-lined without kohl,
A deep-dark beautiful eyed one whose gaze makes you forget the gazelle
صِفْ غَضُوضَ الطَّرْفِ بَسَّامَ المُحَيَّا
أَنْجَلاً تُنْسِيكَ طَلْعَتُهُ الهِلَالَا
ṣif ghaḍūḍaṭ ṭarfi bassāmal muḥayyā
anjalan tunsīka ṭalʿatuhul hilālā
Describe the gentle-eyed, bright-faced one,
The wide-eyed, whose appearance makes you forget the crescent moon
صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣifhu lī yā man ra’aytal ḥibba laylan
inna ʿaynī tashtahī dhākal jamālā
Describe him to me, O you who saw the Beloved in the night,
For my eyes long to behold that beauty
صِفْ جَمِيلَ القَدِّ وَرْدِيَّ الوِجَانَا
صِفْ مَلِيحاً حُسْنُهُ فَاقَ الخَيَالَا
ṣif jamīlal qaddi wardiyyal wijānā
ṣif malīḥan ḥusnuhu fāqal khayālā
Describe the elegance of his stature, the rose-tint of his cheeks,
Describe the handsome one whose beauty surpasses imagination
صِفْ بِهِ عُنُقاً مُنِيراً كَوْكَبِيّاً
صِفْ جَمِيلاً نُورُهُ فِي الكَوْنِ لَالَا
ṣif bihi ʿunuqan munīran kawkabiyyan
ṣif jamīlan nūruhu fīl kawni lālā
Describe his luminous neck like a shining star,
Describe the beautiful one whose light in the universe gleams like pearls
صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣifhu lī yā man ra’aytal ḥibba laylan
inna ʿaynī tashtahī dhākal jamālā
Describe him to me, O you who saw the Beloved in the night,
For my eyes long to behold that beauty
صِفْ وَضِيءَ الوَجْهِ دُرِّيَ المُحْيَّا
صِفْ مَلِيكَ الحُسْنِ وَاَنْشُدْهُ الوِصَالَا
ṣif waḍī’al wajhi durriyal muḥyyā
ṣif malīkal ḥusni waanshudhul wiṣālā
Describe the brightness of his face, a radiant pearl,
Describe the king of beauty and recite to him longing’s song
صِفْ أَزْجَ الحَاجِبِ الأَسْنَانَ أَشْنَب
صِفْ أَسِيلَ الخَدِّ صِفْ عَذْبَ المَقَالَا
ṣif azjal ḥājibil asnāna ashnab
ṣif asīlal khaddi ṣif ʿadhbal maqālā
Describe his arched brows, his shining white teeth,
Describe his smooth cheeks and his sweet, gentle speech
صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣifhu lī yā man ra’aytal ḥibba laylan
inna ʿaynī tashtahī dhākal jamālā
Describe him to me, O you who saw the Beloved in the night,
For my eyes long to behold that beauty
صِفْ ضَلِيعَ الفَمِّ بَرَّاقَ الثَّنَايَا
صِفْ نَدَى الرَّاحِ مِنْهُ الغَيْثُ سَالَا
ṣif ḍalīʿal fammi barrāqath thanāyā
ṣif nadar rāḥi minhul ghaythu sālā
Describe his well-shaped mouth and sparkling incisors,
Describe the dew of his palms from which the rain flowed forth
صِفْ طَوِيلَ الهُدْبِ صِفْ أَنْفاً كَسِيْفٍ
صِفْ أَزَجَ الحَاجِبَيْنِ بِهَا اتِّصَالَا
ṣif ṭawīlal hudbi ṣif anfan kasiyfin
ṣif azajal ḥājibayni bihat tiṣālā
Describe his long lashes, describe a nose like a drawn sword,
Describe the arched brows meeting in perfect harmony
صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣifhu lī yā man ra’aytal ḥibba laylan
inna ʿaynī tashtahī dhākal jamālā
Describe him to me, O you who saw the Beloved in the night,
For my eyes long to behold that beauty
صِفْ نَبِيّاً قَدْ أَتَى مِنْ قَبْلِ آدَم
جَلَّ مَنْ سَوَّاهُ لَيْسَ لَهُ مِثَالَا
ṣif nabiyyan qad atā min qabli ādam
jalla man sawwāhu laysa lahu mithālā
Describe a Prophet who came before Adam,
Exalted is the One who fashioned him—none resembles him
أَبْصَرَتْ عَيْنَاكَ طَلْعَةَ مُصْطَفَانَا
قُلْ بِرَبِّكَ كَيْفَ أَدْرَكْتَ الوِصَالَا
abṣarat ʿaynāka ṭalʿata muṣṭafānā
qul birabbika kayfa adraktal wiṣālā
Did your eyes behold the visage of our Chosen One?
Tell me—by your Lord—how did you attain that union?
صِفْهُ لِي يَا مَنْ رَأَيْتَ الحِبَّ لَيْلاً
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣifhu lī yā man ra’aytal ḥibba laylan
inna ʿaynī tashtahī dhākal jamālā
Describe him to me, O you who saw the Beloved in the night,
For my eyes long to behold that beauty
كَمْ أُنَادِي يَا أَبَا الزَّهْرَاءِ أَقْبِلْ
كَمْ أُنَادِي يَا أَبَا الزَّهْرَا تَعَالَى
kam unādī yā abaz zahrā’i aqbil
kam unādī yā abaz zahrā taʿālā
How often I call, “O Father of Zahra, come!”
How often I call, “O Father of Zahra, draw near!”
صِحْتُ وَاشْوَقَاهُ وَجْداً يَا حَبِيبِي
إِنَّ عَيْنِي تَشْتَهِي ذَاكَ الجَمَالَا
ṣiḥtu wash waqāhu wajdan yā ḥabībī
inna ʿaynī tashtahī dhākal jamālā
I cried out: “Oh, how intense my longing, O my Beloved!”
For indeed, my eyes yearn for that beauty!

Article: Description of Prophet Muhammad ﷺ -Muslim Hands,UK *** Excellent

https://muslimhands.org.uk/islamic-resources/the-description-of-the-prophet-muhammad-from-hadith
The Prophet's ﷺ statements, actions and description are detailed throughout the Qur'an and Sunnah.

لَقَدْ جَآءَكُمْ رَسُولٌۭ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌۭ رَّحِيمٌۭ

'There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.' [Qur'an, 9:128]
In this blog, we will explore the description of the Prophet ﷺ as narrated by three people who saw him in person: Umm Ma’bad, Ali ibn Abu Talib and Hind ibn Abu Halah (ra).

End-of-Life Care in the Islamic Moral Tradition | Dr. Mohammed Ghaly: Centre for Islamic Knowledge:Oct 23, 2026

 YouTube Video:

https://youtu.be/zGwOMGKLzw4?si=LJRbziQqhuxdA0po

Modern biomedical technologies have profoundly transformed end-of-life care, enabling interventions that can sustain bodily functions, alleviate suffering, and prolong the dying process. These developments raise difficult moral questions: When does treatment preserve life, and when does it merely prolong dying? How should the relief of suffering, the limits of medicine, and the spiritual significance of death inform decisions about care? In this CIK Talk, Dr. Mohammed Ghaly draws on his edited volume, End-of-Life Care, Dying and Death in the Islamic Moral Tradition (Brill, 2022), to examine these questions through interdisciplinary perspectives rooted in Islamic scholarship. He focuses on two central ethical dilemmas: withholding or withdrawing life-sustaining treatments, and forgoing artificial nutrition and hydration. Presenting differing scholarly positions, he explores how religious scholars and medical professionals assess medical futility, potential benefits and harms, and the distinction between allowing death to take its course and actively ending a life. The presentation is followed by a discussion with Dr. Safaruk Chowdhury and audience questions addressing brain death, palliative care, the meaning of pain and suffering, and the psychological burdens faced by families making difficult decisions. Throughout, the conversation considers how Islamic moral reasoning can bring medical expertise into dialogue with compassion, religious responsibility, and an understanding of death as a transition to meeting Allah.

Mohammed Ghaly is Professor of Islam and Biomedical Ethics at the Research Centre for Islamic Legislation & Ethics (CILE), Hamad Bin Khalifa University (HBKU). Besides his many refereed publications, Ghaly is the Editor-in-Chief of the Journal of Islamic Ethics (Brill).

CIK Talk: Dr. Mohammed Ghaly:End-of-Life Care, Dying and Death in the Islamic Moral Tradition:Center for Islamic Knowledge.

https://www.cikedu.org/end-of-life-care-in-the-islamic-moral-tradition.html

Amazon:End-of-Life Care, Dying and Death in the Islamic Moral Tradition: أخلاق العناية في الإسلام: الرعاية الصحية عند نهاية العمر والاحتضار والموت (Studies in Islamic Ethics, 4) (Arabic Edition):Dr. Mohammed Ghaly

https://www.amazon.com/Dying-Islamic-Tradition-Studies-Ethics/dp/9004459405?ref_=ast_author_mpb

Modern biomedical technologies managed to revolutionise the End-of-Life Care (EoLC) in many aspects. The dying process can now be “engineered” by managing the accompanying physical symptoms or by “prolonging/hastening” death itself. Such interventions questioned and problematised long-established understandings of key moral concepts, such as good life, quality of life, pain, suffering, good death, appropriate death, dying well, etc. This volume examines how multifaceted EoLC moral questions can be addressed from interdisciplinary perspectives within the Islamic tradition.
Contributors
Amir Abbas Alizamani, Beate Anam, Hamed Arezaei, Asma Asadi, Pieter Coppens, Hans Daiber, Khalid Elzamzamy, Mohammed Ghaly, Hadil Lababidi, Shahaboddin Mahdavi, Aasim Padela, Rafaqat Rashid and Ayman Shabana.

Article PDF: End-of-Life Care in the Islamic Moral Tradition | Dr. Mohammed Ghaly: Manara Qatar Research Repository

https://manara.qnl.qa/articles/chapter/Introduction_i_End-of-Life_Care_in_the_Islamic_Moral_Tradition_i_/29554004/1

James D. Frankel: Islam in China, Confucianism & Liu Zhi | EP 172: Kianistan with Tafhim Kiani -Oct 27, 2026

 YouTube Video:

https://youtu.be/5USq8kUkj1w?si=GLiKnvZPBVioPu0Y

In Episode 172 of the Kianistan Podcast, host Tafhim Kiani speaks with James D. Frankel, Associate Professor of Cultural and Religious Studies at The Chinese University of Hong Kong and Director of its Centre for the Study of Islamic Culture. They explore how Islam developed within Chinese civilization and how Muslim scholars reconciled Islamic teachings with Confucian philosophy and Chinese intellectual traditions. The discussion focuses on Liu Zhi, the influential Chinese Muslim scholar behind Rectifying God's Name, the Han Kitab literary tradition, the history of Muslims in China, and the Mongol and Ming dynasties. They also examine Chinese Muslim identity, Islamic scholarship, religious integration, and why Islam became deeply rooted in Chinese society without relying on large-scale missionary activity. ABOUT JAMES D. FRANKEL James D. Frankel is an academic specializing in Islam in China, Chinese Muslim history and Islamic culture. He is the author of Rectifying God's Name, a study of the eighteenth-century Chinese Muslim scholar Liu Zhi. FOLLOW JAMES D. FRANKEL Website: https://www.jamesdfrankel.com/about Amazon — Books by James: https://www.amazon.com/stores/author/... Support the Kianistan Podcast: https://buymeacoffee.com/tafhimkianz What You'll Discover in This Episode How Islam first reached China through trade
Who Liu Zhi was and why his scholarship matters
The Han Kitab tradition of Chinese Islamic literature
How Muslim scholars reconciled Islam with Confucian thought
Muslims' roles during the Mongol and Ming dynasties
Arabic, Persian and classical Chinese in Islamic scholarship
Chinese Muslim identity, integration and discrimination
Islamic ritual and the limits of religious acceptance
Why Islam integrated differently from Christianity in China
James Frankel's research and books on Islam in China

Chapters : 00:00 Introduction — Islam in China 01:27 Liu Zhi: The Chinese Muslim Scholar 05:20 Islamic Scholarship in China 07:39 What Is the Han Kitab? 10:47 How Islam Reached China 13:21 Muslims Under Mongol Rule 17:25 The Ming Dynasty & Chinese Muslim Identity 21:00 Confucianism & Islamic Philosophy 29:00 Liu Zhi's Contribution to Islamic Thought 38:00 Chinese Muslim Literature & Scholarship 45:00 Liu Zhi's Books & Islamic Teachings 49:49 Did Chinese Scholars Accept Islam? 54:01 Islam, Christianity & Religious Integration 58:15 James Frankel's Books & Final Thoughts

Amazon:Islam in China (Islam in Series):by James Frankel (Author)

https://www.amazon.com/Islam-China-James-Frankel-ebook/dp/B094MGQRT9?ref_=ast_author_dp&th=1&psc=1

In China there are up to 25 million Muslims living in the country, representing over 1200 years of Chinese-Islamic relations. However, little is known about the historical and contemporary geopolitical relations between China and the Muslim world, or the situation for the diverse groups of Muslims living in China today.
In this book, James Frankel studies the rich and dynamic history of Muslims in China from the Tang dynasty (618-907) to the present day. He shows that Muslims in China remain an internally diverse population separated geographically, ethnically, linguistically, economically, educationally, and along sectarian and kinship lines. But despite having its own local flavours and accents, Islam in China is recognisable as the same religious tradition practiced by approximately 1.8 billion Muslims worldwide and Muslims in China are inextricably part of society, living alongside other minorities and amongst the great Han Chinese majority.
Tracing 1200 years of history, this book shows that Muslim communities in China have undergone tremendous change, touched by the forces of Chinese history, the development of Islamic traditions outside China, and geopolitics. In highlighting the paradoxical situation in which Chinese Muslims have found themselves - living as both insiders and outsiders to Chinese society and state - the book examines why after so many centuries of habitation and naturalisation, Muslims in China are still stigmatized by their perceived alien origins. The book follows the 'yin and yang' of compatibility and difference and the connections and ruptures between two great civilisations.

James D. Frankel, Ph.D., a native New Yorker, holds his bachelor's degree in East Asian studies and doctorate in religion from Columbia University in New York City. His expertise is in the history of Islam in China, a field that draws upon and informs his scholarly interests in the comparative history of ideas, and religious and cultural syncretism. As a member of the faculty of religion at the University of Hawai'i at Mānoa, Dr. Frankel teaches courses in comparative religion, Islam, and mysticism. He has lived in China and traveled extensively in Asia and Europe for research and to meet with fellow scholars and religious leaders of Muslim minority communities. Rectifying God's Name is his first book.

Amazon:Rectifying God’s Name: Liu Zhi’s Confucian Translation of Monotheism and Islamic Law by James D. Frankel (Author)
https://www.amazon.com/Rectifying-Gods-Name-Translation-Monotheism/dp/0824834747?ref_=ast_author_dp

Islam first arrived in China more than 1,200 years ago, but for more than a millennium it was perceived as a foreign presence. The restoration of native Chinese rule by the Ming dynasty (1368–1644), after nearly a century of Mongol domination, helped transform Chinese intellectual discourse on ideological, social, political, religious, and ethnic identity. This led to the creation of a burgeoning network of Sinicized Muslim scholars who wrote about Islam in classical Chinese and developed a body of literature known as the Han Kitab. Rectifying God’s Name examines the life and work of one of the most important of the Qing Chinese Muslim literati, Liu Zhi (ca. 1660–ca. 1730), and places his writings in their historical, cultural, social, and religio-philosophical context. His Tianfang danli (Ritual law of Islam) represents the most systematic and sophisticated attempt within the Han Kitab corpus to harmonize Islam with Chinese thought.
The volume begins by situating Liu Zhi in the historical development of the Chinese Muslim intellectual tradition, examining his sources and influences as well as his legacy. Delving into the contents of Liu Zhi’s work, it focuses on his use of specific Chinese terms and concepts, their origins and meanings in Chinese thought, and their correspondence to Islamic principles. A close examination of the Tianfang dianli reveals Liu Zhi’s specific usage of the concept of Ritual as a common foundation of both Confucian morality and social order and Islamic piety. The challenge of expressing such concepts in a context devoid of any clear monotheistic principle tested the limits of his scholarship and linguistic finesse. Liu Zhi's theological discussion in the Tianfang dianli engages not only the ancient Confucian tradition, but also Daoism, Buddhism, and even non-Chinese traditions. His methodology reveals an erudite and cosmopolitan scholar who synthesized diverse influences, from Sufism to Neo-Confucianism, and possibly even Jesuit and Jewish sources, into a body of work that was both steeped in tradition and, yet, exceedingly original, epitomizing the phenomenon of Chinese Muslim simultaneity.
A compelling and multidimensional study, Rectifying God’s Name will be eagerly welcomed by interested readers of Chinese and Islamic religious and social history, as well as students and scholars of comparative religion.