Naqshbandiya Foundation for Islamic Education

The Naqshbandiya Foundation for Islamic Education (NFIE) is a non-profit, tax exempt, religious and educational organization dedicated to serve Islam with a special focus on Tasawwuf(Sufism),

Wednesday, October 7, 2026

Nasheed with English Subtitles:‏هُوَ النُورُ يَهْدِي الْحَائِرِينَ ضِيَاؤُهُ He Is The Light Whose Illumination Guides The Bewildered ﷺ ::Habib Ali Bin Muhammad Al-Habshi(ra)-OCC-Oct1,2024

 YouTube Video:

https://youtu.be/2-Xwk7uv_-g?si=vhV4A5pu9Nh21rLE

He is the Light that Guides ﷺ - Habīb 'Ali b. Muhammad b. Husayn al-Habashi هو النور يهدي الحائرين ضياؤه - للحبيب علي بن محمد بن حسين الحبشي Selected verses from one of the most famous odes of the great cardinal pole of prophetic love, the noble Imām of Hadramawt, Habīb 'Ali bin Muhammad bin Husayn al-Habashi Bā 'Alawi al-Husayni (رضي الله عنه) that will stir passion and longing for the Beloved of Allah ﷺ. Recited in the presence of Habīb 'Umar b. Hafīḍh and other scholars and the righteous, during the annual Burdah recitation in Rabī' al-Awwal 1445AH in the blessed city of Tarīm, Hadramawt, Yemen.

Qasida Collection::‏هُوَ النُورُ يَهْدِي الْحَائِرِينَ ضِيَاؤُهُ He Is The Light Whose Illumination Guides The Bewildered ﷺ 

‏هُوَ النُورُ يَهْدِي الْحَائِرِينَ ضِيَاؤُهُ
وَفِي ٱلْحَشْرِ ظِلُّ ٱلْمُرْسَلِينَ لِوَاؤُهُ
huwan nūru yahdīl ḥā’irīna ḍiyāuhu
wafīl ḥashri ẓillul mursalīna liwāuhu
He is the light that guides the confused with its radiance
And on the Day of Gathering, the shade of the messengers is his banner
تَلَقَّى مِنَ ٱلْغَيْبِ ٱلْمُجَرَّدِ حِكْمَةً
بِهَا أَمْطَرَتْ فِي ٱلْخَافِقَيْنِ سَمَاؤُهُ
talaqqā minal ghaybil mujarradi ḥikmatan
bihā amṭarat fīl khāfiqayni samāuhu
He received from the unseen a wisdom
With it, his sky rained upon the two horizons
وَمَشْهُودُ أَهْلِ ٱلْحَقِّ مِنْهُ لَطَائِفٌ
تُخَبِّرُ أَنَّ ٱلْمَجْدَ وَٱلشَّأْوَ شَأْوُهُ
wamashhūdu ahlil ḥaqqi minhu laṭā’ifun
tukhabbiru annal majda wash sha’wa sha’wuhu
And the witnessed truth from him are subtleties
That tell that glory and ambition are his ambition
فَلِلَّهِ مَا لِلْعَيْنِ مِنْ مَشْهَدِ ٱجْتِلَى
يَعِزُّ عَلَى أَهْلِ ٱلْحِجَابِ ٱجْتِلَاؤُهُ
falillahi mā lilʿayni min mashhadij tilā
yaʿizzu ʿalā ahlil ḥijābij tilāuhu
For God, what the eye witnesses is a scene
Difficult for those veiled to perceive
أَيَا نَازِحًا عَنِّي وَمَسْكَنُهُ ٱلْحَشَا
أَجِبْ مَنْ مَلَا كُلَّ ٱلنَّوَاحِي نِدَاؤُهُ
ayā nāziḥan ʿannī wamaskanuhul ḥashā
ajib man malā kullan nawāḥī nidāuhu
O you who are distant from me, yet his dwelling is in my heart
Answer the one whose call fills all directions
أَجِبْ مَنْ تَوَلَّاهُ ٱلْهَوَى فِيكَ وَٱمْضِ فِي
فُؤَادِيَ مَا يَهْوالْ هَوَ وَيَشَاؤُهُ
ajib man tawallāhul hawā fīka waāmḍi fī
fuādiya mā yahwāl hawa wayashāuhu
Answer the one whom passion has taken over in you and proceed
In my heart whatever love desires and wishes
بَنَى ٱلْحُبُّ فِي وَسْطِ ٱلْفُؤَادِ مَنَازِلًا
فَلِلَّهِ بَانٍ فَاقَ صُنْعًا بِنَاؤُهُ
banal ḥubbu fī wasṭil fuādi manāzilan
falillahi bānin fāqa ṣunʿan bināuhu
Love has built in the midst of the heart dwellings
So for God, a builder whose construction surpasses in craftsmanship
بِحُكْمِ ٱلْوَلَا جَرَّدْتُ قَصْدِي وَحَبَّذَا
مَوَالٍ أَرَاحَ ٱلْقَلْبَ مِنْهُ وَلَاؤُهُ
biḥukmil walā jarradtu qaṣdī waḥabbadhā
mawālin arāḥal qalba minhu walāuhu
By the rule of loyalty, I have stripped my intention, and how delightful
Are the allies whose loyalty has comforted the heart
مَرِضْتُ فَكَانَ ٱلذِّكْرُ بُرْاءً لِعِلَّتِي
فَيَ حَبَّذَا ذِكْرَا لِقَلْبِي شِفَاؤُهُ
mariḍtu fakānadh dhikru burā’an liʿillatī
faya ḥabbadhā dhikrā liqalbī shifāuhu
I fell ill, and remembrance was a cure for my ailment
So how delightful is the remembrance that heals my heart
إِذَا عَلِمَ العُشَّاقُ دَاءِ فَقُلْ لَهُمْ
فَإِنَّ لِقَى أَحْبَابِ قَلْبِي دَوَاؤُهُ
idhā ʿalimal ʿushshāqu dā’i faqul lahum
fa inna liqā aḥbābi qalbī dawāuhu
If the lovers knew the ailment, tell them
For meeting the beloveds of my heart is its remedy
أَيَا رَاحِلًا بَلِّغْ حَبِيبِي رِسَالَةً
بِحَرْفِ مِنَ الأَشْوَاقِ يَحْلُو هِجَاؤُهُ
ayā rāḥilan balligh ḥabībī risālatan
biḥarfi minal ashwāqi yaḥlū hijāuhu
O traveler, convey a message to my beloved
With a letter of longing that sweetens its spelling
وَهَيْهَاتَ أَنْ يَلْقَى الْعَذُولُ إِلَى الْحَشَا
سَبِيلًا سَوَاءٌ مَدْحُهُ وَهِجَاؤُهُ
wahayhāta an yalqal ʿadhūlu ilal ḥashā
sabīlan sawā’un madḥuhu wahijāuhu
And far be it that the critic finds a way to the heart
Whether in praise or criticism
فُؤَادِي بِخَيْرِ الْمُرْسَلِينَ مُوَلَّعٌ
وَأَشْرَفُ مَا يَحْلُو لِسَمْعِي ثَنَاؤُهُ
fuādī bikhayril mursalīna muwallaʿun
wa ashrafu mā yaḥlū lisamʿī thanāuhu
My heart is enamored with the best of messengers
And the most honorable thing that pleases my ear is his praise
رَقَى فِي الْعُلَى وَالْمَجْدِ أَشْرَفَ رُتْبَةٍ
بِمَبْدَاهُ حَارَ الْخَلْقُ كَيْفَ انْتِهَاؤُهُ
raqā fīl ʿulā wal majdi ashrafa rutbatin
bimabdāhu ḥāral khalqu kayfan tihāuhu
He ascended in the heights and glory to the most noble rank
In his origin, creation wondered how his end would be
أَيَا سَيِّدِي قَلْبِي بِحُبِّكَ بَاؤِحٌ
وَطَرْفِيَ بَعْدَ الدَّمْعِ تَجْرِي دِمَاؤُهُ
ayā sayyidī qalbī biḥubbika bāiḥun
waṭarfiya baʿdad damʿi tajrī dimāuhu
O my master, my heart is exposed with your love
And my eyes, after tears, flow with blood
إِذَا رُمْتُ كَتْمَ الحُبِّ زَادَتْ صَبَابَتِي
فَسِيَّانِ عِنْدِي بَثُّهُ وَخَفَاؤُهُ
idhā rumtu katmal ḥubbi zādat ṣabābatī
fasiyyāni ʿindī baththuhu wakhafāuhu
If I sought to hide love, my yearning increased
So it is the same to me whether it is revealed or concealed
أَجِبْ يَا حَبِيبَ الْقَلْبِ دَعْوَةَ شَيِّقٍ
شَكَا لَفْحَ نَارٍ قَدْ حَوَتْهَا حَشَاؤُهُ
ajib yā ḥabībal qalbi daʿwata shayyiqin
shakā lafḥa nārin qad ḥawathā ḥashāuhu
Answer, O beloved of the heart, the call of the longing one
Who complained of the burning fire that his heart contained
وَمُرْطَيْفَكَ الْمَيْمُونَ فِي غَفْلَةِ الْعِدَا
يَمُرُّ بِطَرْفٍ زَادَ فِيكَ بُكَاؤُهُ
wamurṭayfakal maymūna fī ghaflatil ʿidā
yamurru biṭarfin zāda fīka bukāuhu
And command your blessed glance in the heedlessness of enemies
To pass with a look that increased your weeping
لِيَ ٱللَّهُ مِنْ حُبٍّ تَعَسَّرَ وَصْفُهُ
وَلِلَّهِ أَمْرِي وَٱلْقَضَاءُ قَضَاؤُهُ
liyal lahu min ḥubbin taʿassara waṣfuhu
walillahi amrī wal qaḍā’u qaḍāuhu
By God, from a love whose description is difficult
And to God belongs my affair, and the decree is His decree
فَيَـٰرَبِّ شَرِّفْنِي بِرُؤْيَةِ سَيِّدِي
وَأَجْلِ صَدَى ٱلْقَلْبِ ٱلْكَثِيرِ صَدَاؤُهُ
fayārabbi sharrifnī biru’yati sayyidī
wa ajli ṣadal qalbil kathīri ṣadāuhu
O Lord, honor me with the vision of my master
And clear the echo of the heart, which has much resonance
وَبَلِّغْ عَلِيًّ مَا يَرُومُ مِنَ ٱلْلِّقَا
بِأَشْرَفِ عَبْدٍ جُلُّ قَصْدِي لِقَاؤُهُ
waballigh ʿaliyyan mā yarūmu minal lliqā
bi ashrafi ʿabdin jullu qaṣdī liqāuhu
And grant Ali what he desires from the meeting
With the most honorable servant, my ultimate aim is his meeting
عَلَيْهِ صَلَاةُ ٱللَّهِ مَاهَبَّتِ ٱلصَّبَا
وَمَا أَطْرَبَ ٱلْحَادِي فَطَابَ حُدَاؤُهُ
ʿalayhi ṣalātul lahi māhabbatiṣ ṣabā
wamā aṭrabal ḥādī faṭāba ḥudāuhu
Upon him be God's prayers as long as the east wind blows
And as long as the singer's song delights and his melody pleases
مَعَ ٱلْآلِ وَلْاَ صْحَابِ مَا قَالَ مُنْشِدٌ
هُوَ ٱلنُّورُ يَهْدِي ٱلْحَائِرِينَ ضِيَاؤُهُ
maʿal āli wala ṣḥābi mā qāla munshidun
huwan nūru yahdīl ḥā’irīna ḍiyāuhu
With the family and companions, as long as a singer says
He is the light that guides the confused with its radiance

What Tasawwuf(Sufism) Really Is: The 10 Traits of Its People | Shaykh Yahya Rhodus-Reza-Sep 12, 2026

 YouTube Video:

https://youtu.be/pQQx6TYh2lg?si=KgmfObQ-_7I5mv37

Shaykh Yahya Rhodus teaches Sufism: Its Essence and the Traits of Its People by al-Habib ʿUmar bin Hafiz — a full seminar on what tasawwuf actually is, and the ten traits that mark the people who live it. The book defines tasawwuf as acting with excellence (ihsan) on what Allah says in His Book and on the tongue of His Messenger ﷺ, and embodying those qualities experientially — not merely believing them, but rising through the degrees of certainty until they become lived reality. A believer knows Allah is the Provider; the one who has realised it doesn't panic when the job goes. Shaykh Yahya works through all ten traits, then takes questions from the audience. 
What is covered: Setting the ground: Why the word tasawwuf carries weight, and the difference between being a Muslim, a mu'min, and a muhsin. Four definitions of tasawwuf from the book. The degrees of certainty, and why belief and realisation are not the same thing — a believer knows Allah is the Provider; the one who has realised it doesn't panic when the job goes. Who is actually called a Sufi, and the three ranks: the one who has arrived, the one still travelling, and the one who believes in the path and loves its people. Along the way, why the Qur'an was revealed at all, what religious maturity looks like in practice — knowing which question to ask whom — and a personal reflection on his mother's passing and the gap between what Islam is and what people assume it is. 
The ten traits: Knowledge of the Book and the Sunnah:
the foundation; nothing is built without it. Includes a practical goal for daily Qur'an recitation, and why knowledge without action is meaningless. 
Concern for the attributes and actions of the heart:
The heart is what is weighed, and why its actions can outweigh years of outward worship. What it means to adorn the heart, and what disfigures it. 
Sincerity (ikhlas): 
Purifying intention of every trace of others, the way honey is drawn out of the comb. 
Truthfulness (sidq:)
Giving the whole of yourself to whatever is in front of you, and its six ascending levels. 
Humility of heart:
Not holding yourself above anyone, and what humility is not. 
Recognising the people of honour and uprooting envy: 
Why envy destroys families and communities, and the practice that removes it. 
Remembering Allah abundantly:Presence and perseverance as the two pillars of dhikr. 
Conveying with excellence and leaving discourteous argument: 
Why online quarrels are not how anyone builds their religion. 
Responding to evil with goodness: including what it costs to insist on your rights, and why letting go takes time and sometimes help. 
Love of Allah and preferring Him over all else: the station everything else leads to. 
Audience questions: Making duʿa for the guidance of non-Muslims. Caring for a parent in cognitive decline without breaking yourself. The difference between working on the ego and hating yourself. Why knowledge doesn't always become action. Familiarity with scholars and forgetting their rank. Advice for the munshid. How to respond when people hostile to Islam suffer setbacks. Dhikr of the tongue versus dhikr of the heart. Advice for those who struggle with Arabic pronunciation. 
About the teacher: Shaykh Yahya Rhodus Founding Director of Al-Maqasid seminary in Pennsylvania. He studied with Murabit al-Hajj in Mauritania and at Dar al-Mustafa in Tarim under Habib ʿUmar bin Hafiz. https://www.almaqasid.org/seminary-in... 
About the author: al-Habib ʿUmar bin Hafiz: Founder of Dar al-Mustafa in Tarim, Hadramawt, and one of the leading scholars of the Baʿalawi tradition. https://muwasala.org/2012/06/05/habib... Original recording credit and thanks to MCC East Bay (Muslim Community Center)


Sufism (Tasawwuf), the path of spiritual purification, is the essence of Islam. Ironically, misunderstandings regarding it remain prevalent. This book's Author,Habib Umar bin Hafiz is a living Master of both the inward and outward sciences of Islam. With clarity and authority, he succinctly provides a definitive understanding of Sufism and the ten most important traits of its true people. 
Any claims that contradict these qualities have no authentic connection to Sufism. May Allah magnify its benefit for the author, reader, scribe, listener, and the entire Ummah of the Prophet Muhammad (peace and blessings be upon him). 
Contents: 
First Trait: Knowledge of the Book & the Sunna 
Second Trait: Their Concern with the Attributes and Actions of the Heart 
Third Trait: Sincerity 
Fourth Trait: Trueness 
Fifth Trait: Humility of Heart 
Sixth Trait: Recognizing the People of Honor & Eliminating Envy 
Seventh Trait: Remembering Allah Abundantly 
Eighth Trait: Conveying with Excellence & Eliminating Discourteous Argumentation 
Ninth Trait: Responding to Evil with Goodness 
Tenth Trait: Love of Allah & Preferring Him Over All Else

Question: The term Sufism (misnomer) was introduced by which Orientalist and when?

Answar:Source:Google AI:
The term Sufism (originally appearing as Sufiism) was coined in English around 1817 by Western scholars and Orientalists associated with the Asiatic Society and colonial administration in India, rather than being attributed to a single individual. [1, 2, 3]

Origins and ContextTimeframe: The neologism emerged in the late 18th to early 19th century (recorded in English as Sufiism in 1817 and later refined to Sufism by 1836). [1]

Early Figures: Pioneer British Orientalists like Sir William Jones (1746–1794) and later German scholars like F.A. D. Tholuck (who wrote Ssufismus in 1821) helped popularize the academic study of the tradition. [1, 2]
Concept vs. Tradition: While practitioners historically used the Arabic term taṣawwuf to describe their spiritual path, European Orientalists applied the -ism suffix to categorize it as an intellectual doctrine or standalone "mysticism" separate from mainstream Islamic practice. [1, 2, 3]

Taṣawwuf vs. Sufism: The Concept and the Category:

The divergence between the indigenous term and the Western neologism reflects two very different ways of understanding Islamic spirituality. [1]Taṣawwuf: This is an Arabic verbal noun that literally translates to "the process of becoming a Sufi" or "dressing in wool" (ṣūf). Within Islamic civilization, it is considered an internal, organic dimension of the Islamic faith. It is treated not as an isolated ideology, but as the practical realization of Ihsān (spiritual excellence or doing what is beautiful), operating side-by-side with Imān (faith) and Islām (ritual practice). [1, 2]
"Sufism": By attaching the Enlightenment-era "-ism" suffix, European academics artificially isolated these spiritual practices into a distinct, bounded "system" or philosophy. This shift reframed a living, multi-layered spiritual method into an abstract intellectual doctrine that could be studied independently of the daily religious life of Muslims. [1, 2, 3]

How Early Orientalist Views Shaped Modern Study
The early Western academic approach to taṣawwuf was heavily shaped by the colonial and cultural biases of the 18th and 19th centuries: [1]The Thesis of "Foreign Origin": Because many early Orientalists held deeply negative stereotypes about mainstream Islam—viewing it as inherently legalistic, stagnant, or "sterile"—they found it difficult to believe that profound mystical poetry and philosophy could blossom from within the faith. As a result, scholars like Sir William Jones argued that Sufism must have emerged from outside influences, such as Hindu Vedanta, Buddhist meditation, Christian monasticism, or ancient Greek Neo-Platonism. [1, 2, 3]

The Divide-and-Conquer Categorization: This scholarship created a sharp, manufactured dichotomy between the "good, tolerant, poetic Sufi" and the "bad, rigid orthodox Muslim". While colonial administrations eagerly cataloged and translated the humanistic poetry of Hafez or Rumi, they simultaneously viewed the actual, living Sufi political networks and brotherhoods (tariqas) with suspicion, seeing them as centers for potential anti-colonial resistance. [1, 2]

Impact on the Modern Field: For generations, Western academia inherited this flawed framework, often analyzing Sufi texts completely divorced from Islamic law (sharia) and theology. It was only in the mid-to-late 20th century that modern historians and scholars—such as Carl Ernst and Nile Green—successfully dismantled these older theories, definitively proving that historical Sufism and orthodox Islam were inextricably intertwined and mutually reinforcing. [1, 2, 3, 4]
Taṣawwuf vs. Sufism: The Concept and the Category

Sunday, October 4, 2026

Post-Salafism: Is Salafism Beginning to Fragment? | Dr Besnik Sinani: Blogging Theology- Oct 3, 2026

 YouTube Video:

https://youtu.be/IbiGM6R-JaE?si=-DYlu31omOyktxTk

The Wahhabi Roots of Saudi Nationalism and the Persistence of Religious Nationalism: https://themaydan.com/2024/03/the-wah... Konak Institute: https://www.konak.org/besnik-sinani-bio  / besnik-sinani-067992353


Article:The Wahhabi Roots of Saudi Nationalism and the Persistence of Religious Nationalism
By Besnik Sinani // March 13, 2024- Maydan:An online publication of the AbuSulayman Center for Global Islamic Studies at George Mason University
Full Article:https://themaydan.com/2024/03/the-wahhabi-roots-of-saudi-nationalism-and-the-persistence-of-religious-nationalism/

"In January, 2022, Saudi Arabia announced that the following month, on February 22nd, 2022, the kingdom would begin celebrating a new national holiday. This celebration, termed “Founding Day,” pushed back the inception of the nation almost three decades prior to the fateful meeting in 1744 between Muhammad Ibn Saud, the then head of the small Saudi clan, and Muhammad Ibn Abd al-Wahhab, the religious reformer convinced that most Muslims had become idol-worshipers. The new celebration presents an alternative account, which removes the Wahhabis from the founding narrative of the nation, a further indication that nationalism is replacing Wahhabism as the legitimizing ideology of the kingdom. This observation reflects the history of ideological tension between nationalism and Wahhabism. Has that relationship, however, always been confrontational?
Nationalist ideology was long considered irrelevant in Saudi Arabia, due to seemingly two opposing forces, the country’s tribal fragmentation, which precluded a sense of national unity, and to the prominence of religion, which promoted a sense of brotherhood that transcended national boundaries. Saudi ulama have regarded nationalism as an expression of atheism. In the midst of the Cold War, Saudi Arabia spearheaded an ideological battle against Arab Nationalism, and King Faysal (d. 1975), aided by the ulama, emerged as the celebrated leader of a competing form of mobilization, known as Pan-Islamism. When King Abdullah (d. 2015) first recognized the Saudi National Day in 2005, and later declared it a National Holiday, he did so against the verdict of the ulama. In this context, the state promoted nationalism in an attempt to curb the power of religion in society. Taking place in the backdrop of the Islamist opposition movement of the 1990s, known as the Sahwa, the celebration of the National Day, together with major educational and cultural projects were part of a larger state policy aimed at what Rosie Bsheer has depicted as a de-centering of religion from the public sphere and from its historical role as the ideological backbone of the kingdom. The contemporary state promotion of nationalism aims to dramatically reduce the role of religion, and bring the focus of loyalty to the Royal Family, especially the Crown Prince, MBS.
Besnik Sinani is the author of the forthcoming monograph “Sufism in Saudi Arabia Since 1979: the Politics of Orthodoxy in Contemporary Islam” to be published by Brill in 2024. He is an AIWG fellow at the Center for Muslim Theology, Tübingen University. A version of this article was first presented in “The Religious Dimensions of Nationalism” Conference, at the Cini Foundation in Venice in 2021.

PhD Thesis PDF: The Future of Sufism in Saudi Arabia Under Salafi–Sufi Polemics and Vision 2030’s Adoption of Wasaṭiyya: Khalid S. Al Nassar MA ,Submitted in fulfilment of the requirements for the Degree of PhD Theology and Religious Studies School of Critical Studies College of Arts University of Glasgow 

ABSTRACT: In the aftermath of the poor reputation acquired by the government-supported Salafi establishment as the principal source of political Islam’s fundamentalist ideology behind Islamic terrorism, the Saudi government was compelled to rethink its internal socioreligious policies and imposition of the austere Salafism on the heterogenous Saudi society. Societal pluralism was promoted when different groups within society, Sufis, Shīʿa and liberal modernists, were all invited to participate in national dialogue forums. These forums were precursors to major socioreligious reform, as expressed in the country’s Vision 2030. Pluralism is sought in the controversial Qurʾanic concept of wasaṭiyya (middle way), hoping to provide a solid Islamic foundation for the unprecedented socioreligious change of attitude. Wasaṭiyya would achieve two premises, as advanced in this thesis. First, it would instil an intraIslamic and societal pluralism within the heterogeneous composition of Saudi society. Second, it would promote public acceptance of harmonious coexistence across cultural and religious worlds. The prevailing Salafi establishment’s definition of wasaṭiyya is not conducive to fulfilling the two premises mentioned above. Instead, this thesis proposes that an alternative Sufi-defined wasaṭiyya, grounded in taṣawwuf’s two principles of sulūk (behaviour; conduct) and akhlāq (ethics), would better fulfil the two premises. Yet, in a country known for its deeprooted Salafi abhorrence of taṣawwuf (Sufism), Sufism’s approach to wasaṭiyya cannot be addressed outside the context of the Salafi‒Sufi polemical relationship. Through a review of the literature and multimedia sources, a comparative analysis was conducted, and Salafi‒Sufi refutations and counter-refutations were identified. The research revealed that the Sufi interpretation of wasaṭiyya was inclusive, promoting pluralistic intraIslamic and a disposition towards modernist schools of thought. Taṣawwuf’s wasaṭiyya underlines a new comprehensive approach to an Islamic philosophy for life that naturally fulfils the two premises of the socioreligious-cum-political aspect of Vision 2030. Although the state of taṣawwuf in Saudi Arabia is far from widely accepted, government-supported intellectual efforts and official public media programmes about taṣawwuf target the country’s intelligentsia. This highlights the intellectual acknowledgement of true Sufism, in contrast to pseudo-Sufism, as essential to Islamic ethics. Consequently, this thesis advocates including Sufism’s two principles, sulūk and aklāq, in the country’s religious education system.

Article:In Saudi Arabia, a Resurgence of Sufism: Faiza Saleh Ambah:Special to The Washington Post-May 2, 2006
https://www.washingtonpost.com/wp-dyn/content/article/2006/05/01/AR2006050101380.html

"Salman al-Odah, the country's most popular puritanical cleric, who was jailed in the 1990s for opposing the presence of U.S. troops in the kingdom, accepted an invitation to visit Sufi cleric Abdallah Fadaaq's mawlid and lesson last week. The scene at Fadaaq's house was an obvious sign of conciliation.Al-Odah sat with his hands neatly folded in his lap, wearing a red-and-white checkered headdress and clear wraparound glasses and sporting the short scraggly beard that indicates a conservative. Fadaaq, who at 39 is emerging as the new symbol of Hejazi Sufism, wore the white turban, the white overcoat and shawl typical of Sufis, wooden prayer beads resting on his lap. "It's true that there are differences between the way people practice their faith in this country, and this is an indication that people are using their minds and thinking, which is a good thing," Fadaaq said. "But what we should concentrate on are the expanses that bring us together, like the prophet. We must take advantage of what we have in common."

Article:Visiting H.E. Al-Sayyid Abdallah Fadaaq, the highest ranking Sufi cleric of Arabia:Sayyid Ahmed Amiruddin Wordpress
https://ahmedamiruddin.wordpress.com/2010/07/22/visiting-h-e-al-sayyid-abdallah-fadaaq-the-chief-sufi-cleric-of-arabia/

Al-Sayyid Abdallah Fadaaq is the leading Sufi cleric of the Hijaz and the cheif of the Husayni line of the Prophet Muhammad’s (peace and blessings be upon him) descendents in the Hijaz. Al-Sayyid Abdullah comes from a family of Islamic scholars from Makkah Al Mukkaramah. His grandfather was amongst the leading scholars of the Hijaz during the Ottoman and Hashemite era and served as Imam at the Grand Mosque of Makkah. Differences arising with the current Wahabi regime forced him to leave teaching at the Grand Mosque in Makkah like his ancestors, to teach privately from his home in Jeddah. Shaykh Abdullah has authored many books and regularly appears in the Arab media and was a close student of the late Sufi scholar and sage of Arabia; Imam Al-Sayyid Muhammad ibn Alawi Al-Maliki Makki (rah).
Al-Sayyid Abdullah Fadaaq invited Sayyid Ahmed Amiruddin, a Deputy of Shaykh Mehmet Nazim Adil al-Haqqani, to his home during his Hijaz tour.

Saturday, October 3, 2026

Prophet'Muhammad's ﷺ Barzakh Life:The Seerah 71: Shaykh Fouad Elgohari: The Majlis-Jun 11, 2025

 YouTube Video:

https://www.youtube.com/live/abZRfFyAmaE?si=y0PFtVejlTGarB6P

1.Shaykh Fouad Elgohari narrates in Arabic with English Translation the famous text by the Shafii Jurist Imam Ibn Hajar al-Haytami RA(d. 974 AH / 1567 CE), outlining the state of Prophet Muhammad ﷺ in Barzakh (the intermediate realm after death), is captured in his concise treatise and poem titled "Dafi'at al-Shiqaq wal-Khilaf bi-Qawl al-Mustafa wa Ahl al-Insaaf fi Hayat al-Anbiya fi Quburihim" (The Expeller of Discord and Disagreement via the Words of the Chosen One and the People of Justice Regarding the Life of the Prophets in Their Graves). Source: Google AI Mode
The Poem: Arabic & English Translation
Original ArabicEnglish Translation
تَوَاتَرَتِ الأَدِلَّةُ وَالنُّقُولُ
فَمَا يُحْصِي المُصَنِّفُ مَا يَقُولُ
The textual evidences and narrations are recurrently transmitted,
Such that an author cannot fully enumerate all that is stated.
بِأَنَّ المُصْطَفَى حَيٌّ طَرِيٌّ
هِلَالٌ لَيْسَ يَطْرُقُهُ أُفُولُ
Proving that the Chosen One is alive and fresh,
Like a crescent moon that is never overtaken by setting or eclipse.
وَأَنَّ الجِسْمَ مِنْهُ بِقَاعِ لَحْدٍ
كَوَرْدٍ لَا يُدَنِّسُهُ الذُّبُولُ
And that his body at the bottom of his resting chamber
Is like a rose, completely untouched by withering or decay.
وَأَنَّ الهَاشِمِيَّ بِكُلِّ وَصْفٍ
جَمِيلٍ لَا يُغَيِّرُهُ الحُلُولُ
And that the Hashimi Prophet, in every single description,
Remains beautiful; his essence is unaltered by occupying the grave.
وَأَنَّ الدُّودَ لَا يَأْتِي إِلَيْهِ
كَذَا الآفَاتُ لَيْسَ لَهَا وُصُولُ
And that worms do not approach him,
Just as pests and afflictions find no access to him.
وَلَمْ تَأْكُلْ لَهُ الغَبْرَاءُ لَحْماً
وَلَا عَظْماً وَأُثْبِتُ مَا أَقُولُ
The dusty earth has not consumed his flesh
Nor his bones—and I stand firm in what I affirm.
وَتَأْتِيهِ المَلَائِكُ كُلَّ حِينٍ
تُحَيِّيهِ وَتَسْمَعُ مَا تَقُولُ
The angels come to him at every moment;
They greet him, and he hears what they say.
وَتَأْتِيهِ بِأَرْزَاقٍ حِسَانٍ
وَبِرٍّ حَيْثُ يَأْمُرُهَا الجَلِيلُ
They bring him beautiful, pure provisions
And goodness, exactly as ordered by the Majestic Lord.
يُطَهَّرُ لِلصَّلَاةِ بِمَاءِ غَيْبٍ
وَيَقْضِيهَا بِذَا وَرَدَ الدَّلِيلُ
He is purified for prayer with unseen celestial water,
And performs it, as transmitted in scriptural evidence.
يُصَلِّي فِي الضَّرِيحِ صَلَاةَ خَمْسٍ
دَوَاماً لَا يَمَلُّ وَلَا يَمِيلُ
He continuously performs the five obligatory prayers inside the tomb,
Never tiring, and never wavering.
كَذَا الأَعْمَالُ تُعْرَضُ كُلَّ يَوْمٍ
عَلَيْهِ كَيْ يَسُرَّ بِهَا الرَّسُولُ
Likewise, the deeds of his nation are presented daily
Unto him, so that the Messenger may rejoice through them.
فَإِنْ كَانَتْ صَلَاحاً قَامَ يَدْعُو
إِلَى المَوْلَى وَيَسْمَعُ مَا يَقُولُ
If they are righteous, he stands invoking blessings,
Directing prayers to the Lord, Who hears his speech.
Shaykh al-Islam Ibn Ḥajar al-Haytamī al-Makkī  رَحْمَةُ ٱللَّٰهِ عَلَيْهِ (1503-1566)
Shihab al-Din Abu al-’Abbas Ahmad ibn Muhammad ibn Muhammad ibn ‘Ali ibn Hajr al-Haytami al-Makki al-Ansari. He is al-Azhari in scholarship, al-Ash’ari in doctrine, al-Junaidi in the tasawwuf path, a Hadith master, and a brilliant scholar of in-depth applications of Sacred Law. He was born in the end of 909 H in Abu Haytam, western Egypt. He was the Shāfi‘ī Imām of his time.
He studied under many well known students of al-Hafiz Ibn Hajar al-Asqalani, the utmost among them, Shaykh al-Islam Zakariyya al-Ansari (926 H). Imam Ibn Hajar al-Haytami mentioned, “Whenever I met Qadi Zakariyya, he would supplicate for me, “May Allah give you deep understanding of din (religion).”” He was given authority to issue fatwa (legal verdict) at the end of 929 H.He was a master in the field of Tafsir, Hadith, Kalam, Fiqh, Usul, Fara’idh and Arithmetic, Nahw, Sarf, Ma’ani, Mantiq, Bayan, Tasawwuf, and was blessed with an excellent memory retention, for which he was well-known.
Source: Ahlus Sunnah Forum  https://ahlussunnah.boards.net/thread/87/shaykh-islam-haytami-shafii-ashari?utm_source=google&utm_medium=organic


2.Shaykh Fouad Elgohari narrates Ahadith from The Life of the Prophets in their Graves by the  Muhaddith of Haramain Sharifain, Sayyid Muhammad ibn al-Alawi al-Maliki (Alayhi Rahma): Translated by Gibril Fouad Haddad 

Podcast: The Life of Prophet Muhammad ﷺ by Shaykh Fouad Elgohri: The Majlis (71 Videos)
https://youtube.com/playlist?list=PLAiybqS_Z2huRCshWhmo7d7OsqQpvgAfF&si=dxQ4CnJ__Qns2S6k

The Prophet ﷺ in Barzakh:The Special Life of Our Prophet ﷺ by Sayyid Muhammad ibn `Alawi al-Maliki: Ahlus Sunnah Forum-Mar 19, 2017
https://ahlussunnah.boards.net/thread/606/prophet-barzakh?utm_source=google&utm_medium=organic

Amazon:Life of the Prophets In Their Graves:Sayyid Muham Ibn Al-'Alawi Al-Maliki (Author), Gibril Fouad Haddad (Translator)
https://www.amazon.com/dp/B0GR5S456M?lv=shuf&channelId=500&plpRedirect=mhFallback

The Life of the Prophets in their Graves by the late Muhaddith of Mecca, Sayyid Muhammad ibn al-Alawi al-Maliki is a simple yet profound overview covering the subject matter at hand. Sayyid Muhammad tackles the issue by addressing the following:
His ﷺ Saying {Verily You Shall Die} (39:30)
The Isthmus-Life of Prophets: Proof-Texts
Commentary and Further Proof-Texts
The Special Life of Our Prophet ﷺ
The Prophet ﷺ Answers Whoever Calls Him
The Sending of Salām by Courier to the Prophet ﷺ
Salām and Adhān Heard from the Noble Grave
The proof-texts for the life of Prophets in the grave are numerous. It is hoped that by the completion of this book, readers will be able to firmly understand introductory level concepts on this subject matter.
About The Author

Sayyid Muhammad Ibn al-Alawi bin Abbas al-Maliki al-Hasani was one of the foremost traditional Islamic scholars of contemporary times, and without doubt, the most highly respected and loved scholar of the holy city of Makkah and the entire Hijaz region (Western Arabia). He is a grandson of the Prophet ﷺ, a leader of the Ahl al-Bayt, the Imam of Hadith in our age, an authority of the four Madhhabs, a spiritual leader of the highest caliber, a caller to Allah par excellence, and unparalleled in his standing in the world of traditional Islamic scholarship. Visiting him was considered imperative for the ʿUlama who would make the journey to Makkah.

Shaykh Gibril Fouad Haddad is a well-known Lebanese-American scholar and religious leader and has emerged as one of the clearest voices of traditional Islam in the West and is quickly earning a reputation as a respected translator and interpreter of the sacred Islamic texts.
Born in 1960 in to a middle-class Lebanese Catholic family in Beirut, Lebanon, and schooled in England, he declared his shahadah in 1991 as a graduate student at Columbia University in New York where he obtained his PhD degree in French literature.
The same year, he met his teacher, Mawlana Shaykh Nazim al-Haqqani of Cyprus, from whom he took the Naqshbandi tariqa. He taught at the State University of New York at Stony Brook for 2 years and in 1997 moved to Damascus where he studied the Islamic disciplines for 9 years.Among the teachers he has been honoured to read with are Shaykh Dr. Nur al-Din `Itr, Shaykh Adib Kallas, Shaykh Wahbi al-Ghawji, Shaykh Muhammad al-Ya`qubi, Shaykh Adnan al-Majd, Shaykh Mu`tazz al-Subayni, Shaykh Dr. Samir al-Nass, Shaykh Dr. Wahba al-Zuhayli, Shaykh `Abd al-Hadi Kharsa, and Shaykh Muhammad Muti` al-Hafiz. He also holds ijazas from Shaykh Dr. Muhammad ibn `Alawi al-Maliki and Shaykh Husayn `Usayran, the last of the close students of the pious Qadi Shaykh Yusuf al-Nabhani, as well ijazas from more than 100 shaykhs from Algeria to Yemen – Allah reward them all and continue to benefit us through them.
Shaykh Gibril is an accomplished and influential Islamic scholar, religious leader, author, and Arabic translator of classical Islamic texts. He is also a teacher on the traditional online Qibla Islamic institute (formerly SunniPath) [website]. He was listed in the inaugural edition “500 Most influential Muslims” and was referred to as “one of the clearest voices of traditional Islam in the West”. He is also a contributor to the website eshaykh.com, which offer guidance and traditional teachings on various aspects of Islam.
Source:Osmanisnin Wordpress

Friday, October 2, 2026

The Hidden History of Muslims in Europe:Tharik Hussain (Book Talk: Muslim Europe: A Journey in Search of a Fourteen Hundred Year History): Kianistan-Oct 1, 2026

 YouTube Video:

https://youtu.be/qPE3t2x2cVY?si=61ASjbp4dJdbAvIq

In this episode of the Kianistan Podcast, host Tafhim Kiani is joined by author and journalist Tharik Hussain to explore the history of Muslims in Europe, from the arrival of Islam to the present day. They discuss Muslim communities in Spain, Sicily, the Balkans, the Volga region, Poland and Lithuania, as well as the influence of Muslims on European food, culture, science, architecture and law. The conversation also examines how this history has been remembered and forgotten, including the story of the Moriscos and the perception of Muslims as a recent arrival in Europe. Tharik also discusses Muslims in Europe today, demographic change, populist and far-right politics, and the future of Muslim communities across Europe. WHAT YOU'LL DISCOVER IN THIS EPISODE • The arrival of Islam in Europe • Muslim Spain, Sicily & the Balkans • Muslims in Eastern Europe • Muslim influence on food & culture • Science, art, architecture & law • Córdoba, the Mezquita & Alhambra • The forgotten history of European Muslims • The Moriscos and their legacy • Muslims in Europe today • The future of Muslim Europe

Amazon:Muslim Europe: A Journey in Search of a Fourteen Hundred Year History:Tharik Hussain
For over 1,400 years, Muslims have been an integral part of Europe’s story, yet their contributions have been pushed to the margins or erased altogether. In Muslim Europe, award-winning author Tharik Hussain restores this forgotten history.
In a revelatory journey across the continent, we tread in the footsteps of the first Muslims who arrived on European soil in 647 AD. We travel through Cyprus, Sicily, Malta, Portugal and Spain, learning about the continent’s great Caliphate culture and Muslim commonwealth, encountering red-haired European Sultans and Arabic-speaking Christian Kings, the Sufi lodges of Cyprus and the palaces of Sicily.
Forgotten Muslim pioneers like Abbas Ibn Firnas gave us flight, Ibn Rushd gifted us modern philosophy and the cross fertilisation of faiths and cultures birthed Europe’s Christian Renaissance. For twelve centuries, Muslim Europe was a sanctuary for the continent’s Jews. Recalling the poignant voices of Hasdai Ibn Shaprut and Abraham Ibn Daoud, Jews flourished under Muslim protection triggering the Jewish Golden Age.
For the first time, Muslim Europe lays bare the cause of our collective Islamic amnesia by mapping Europe’s ‘anti-Muslim DNA’ through medieval Crusade narratives and nation-building myths. But Islam was never a sideshow to Western culture; it was integral to its development for over 1,400 years.
Deep, learned and utterly convincing, this first Muslim Eurocentric history of the continent dismantles the myth of Europe’s Judaeo-Christian cultural foundation, and offers nothing less than a profound shift in our self-understanding.
Review:
Tharik Hussain’s travels around the Mediterranean revealed how Islamic culture helped civilise the West . . . Fascinating . . . This is no dry archaeological or architectural study. Much of the human interest here comes from Hussain’s meetings with actual Muslims, both residents and visitors . . . while English doctors prescribed crushed snails and smouldering goat’s hair, learned physicians in Muslim Cordoba were performing successful caesareans and cataract operations — Noel Malcolm, The Telegraph

There is something of Naipaul’s vivid sense of human realities . . . particularly through Hussain’s many many pen portraits of actual European Muslims living their Islam . . . fascinating . . . he hopes to provide a positive charter in in the past for Muslim-Christian relations in the present — Nile Green, Times Literary Supplement

Offers a fresh, bracing perspective on European history . . . Hussain’s mission to restore Islamic heritage to the wider story of Europe’s history is admirable, as are his efforts to foster a “place identity”, a sense of belonging in Europe for European Muslims in general and his children in particular — Justin Marozzi, The Times

A vital, important and sharply observant new voice . . . In an age of growing Islamophobia, when ignorant commentators constantly depict Muslims as the Other, as dangerous outsiders, Hussain reminds us of the long history and the complex, mixed syncretic culture of European Islam, and nudges us to remember the massive debt Europe still owes to the Muslim world . . . A book I’ve been longing for someone to write — William Dalrymple

Fascinating . . . complicates our notion of “Europe” as a closed Judeo-Christian space, reminding us that Muslims have since the early days of Islam been an integral, important part of the continent — Daniel Motadel, New Statesman

Uncovers a world of which few are fully aware — Colin Thubron

A perspective-shattering work showing that, far from being fatal to Western culture, Islam has been integral to the development of Europe for more than 1,400 years . . . Muslim Europe reads as both a revisionist work of history and a voyage of discovery — Caroline Sanderson

Tharik Hussain is the essential second eye we need to get the history of Europe into focus, a brilliantly informed and also charming guide to the often hidden place of Islam in our shared past. He takes us to unfamiliar times and unfamiliar places – some glittering, some domestic – and expertly shows how they shaped us — Michael Pye, author of THE EDGE OF THE WORLD

A vital, eye-opening journey into a Europe we were never taught about. A truly extraordinary work of rediscovery that pulls back the veil on a millennium of forgotten history and shows us that Europe has always been far more diverse, interconnected and culturally rich than we’ve been led to believe. With the curiosity of a traveller and the rigour of a historian, Tharik uncovers forgotten stories that challenge everything we think we know about the continent’s past. An important and necessary book for these times — Levison Wood, author of WALKING THE NILE

Tharik Hussain is just the kind of travelling companion we need in polarised times like these: curious, empathetic, erudite. An absolutely fascinating book, expertly threading past and present with a revelatory light — Sophy Roberts, author THE LOST PIANOS OF SIBERIA

About the Author:
Tharik Hussain is an award-winning author and journalist specialising in global Muslim heritage and culture. He has written for newspapers such as The Times, Guardian and Telegraph, magazines such as National Geographic Traveler, and broadcast media such as Al Jazeera and the BBC. For the latter, he produced award-winning radio program America’s Mosques. Tharik has written or contributed to travel books on areas including the Middle East, Southeast Asia and Europe, and his book on Islam in the Western Balkans, Minarets in the Mountains, was longlisted for the Baillie Gifford Prize, shortlisted for the Stanford Dolman Travel Book of the Year, and won the Adele Evans Award.

Saturday, September 26, 2026

In the Light of the Beloved ﷺ | Reflections on The Luminous Moons by Shaykh Ṣāliḥ al-Jaʿfarī عَلَيْهِ الرَّحْمَةُ - Shaykh Ahmed El Azhary (Lessons 1-10): Islamic Society of Algester

 YouTube Video:Lesson 1-May 4,2025

https://youtu.be/QtrfIqFvIz4?si=0RYcnDOAd91QHHtW

In the Light of the Beloved ﷺ | Reflections on The Luminous Moons by Shaykh Ṣāliḥ al-Jaʿfarī Join us for a soul-nourishing series exploring The Luminous Moons (al-Aqmar al-Munīrah) — a profound and poetic celebration of the life and light of the Prophet Muḥammad ﷺ, authored by the revered Azhari saint and scholar, Shaykh Ṣāliḥ al-Jaʿfarī. Led by Shaykh Ahmed El Azhary, this weekly class offers a reflective reading of this unique text, which beautifully blends prophetic biography, Qur’anic verses, hadith, metaphysical reflections, and devotional poetry. It captures the spirit of love and veneration that generations of Muslims have held for the Beloved ﷺ — his birth, his qualities, and his unmatched legacy.
Playlist:Lessons 1-10

Mecca Books:The Luminous Moons – The Life of the Prophet Muhammad ﷺ as told by Shaykh Salih al-Ja'fari
By Salih al-Jafari , Mohammed A. Shamsudoha Ahmad Muhammad (translator)
Imam Ghazali Institute - meccabooks.com

This masterful, transformative work of Seerah is now available for the first time in the English language. In the tradition of classical Seerah literature, this text contains a mixture of biographical facts, discussion of metaphysical realities, extracts from Qur’an and Hadith, as well as poetry, drawing both from great poets of the past and the compositions of the author.

Perhaps the most striking aspect of this text is the level of reverence for the subject matter. Beyond simply transmitting the facts of the life of the Messenger ﷺ, this text conveys a true sense of the honor with which his Ummah has traditionally regarded everything related to him. The reader cannot help but be affected, changed, even transformed.
This edition contains the voweled Arabic text and English translation on facing pages. It is often read in gatherings, to honor and celebrate the life of the Messenger, and to nourish the hearts of those who read and listen to it, and to serve as a reminder of his blessed status as the Best of Allah’s Creation ﷺ.

Light of Azhar Website: https://lightoftheazhar.com/
Discover Shaykh Ṣāliḥ al-Jaʿfarī — a scholar of the sacred sciences, Imam of al-Azhar and spiritual guide — and the path he established upon knowledge, remembrance of Allah and love of the Messenger ﷺ.Shaykh Ṣāliḥ al-Jaʿfarī united sacred knowledge with spiritual realization. A scholar and Imam of al-Azhar, he taught the sacred sciences within one of the Muslim world's great seats of learning while guiding seekers upon the path to Allah. His Ṭarīqa reflects that union: knowledge joined to remembrance, outward practice to inward purification, and scholarship to love of Allah and His Messenger ﷺ.The Jaʿfarī Ṭarīqa is a living path of knowledge, remembrance and spiritual purification, rooted in the Qurʾān and Sunnah and centred upon love of Allah and His Messenger ﷺ. Shaykh Ṣāliḥ al-Jaʿfarī described his path in his own words: طريقي هو القرآن والعلم والتقى ومدح رسول الله ماحي الضلالة “My path is the Qurʾān, knowledge and taqwā, and praising the Messenger of Allah, the eraser of misguidance.”

Shaykh Ahmed El Azhary: Biography: Madina Institute
https://madinainstitute.com/our-team/shaykh-ahmed-el-azhary

Shaykh Ahmed El Azhary is a researcher in Islamic intellectual history and a teacher of Islamic traditional sciences. He’s currently a teacher of Hadith, Usūl, Logic, and Kalam at Rawdatul-Na`īm under the supervision of Habib `Ali al-Jifrī; and at Madyafat Shaykh Ismaīl Sadiq al-`Adawī (RA), a prominent learning center by al-Azhar Mosque in Cairo.
Formerly, Shaykh Ahmed worked as a Lead Researcher at Tabah Foundation. He was appointed by Habib `Ali al-Jifrī to architect the philosophical framework of Suaal initiative – an initiative concerned with modeling an Islamic philosophical response to contemporary existential questions, supervised by Shaykh `Ali Jumu`ah, Habib `Umar and Shaykh Usama al-Azhary. Shaykh Ahmed continues to participate in Suaal initiative through essays, public lectures, and workshops.
Shaykh Ahmed studied Anthropology at American University in Cairo and received his training in Leadership Communication from Tulane University and The University of Alabama at Birmingham. He is also a life-long learner. He holds a diversified portfolio of almost 50 certificates in a variety of subjects – extending from Teaching Character and Clinical Psychology of Children and Young People to Complexity Theory, Model Thinking and Conflict Analysis.
Shaykh Ahmed began his journey of studying traditional sciences about 20 years ago. In addition to studying with scholars from al-Azhar, he had the privilege of studying with visiting scholars from Algeria and India in a one-on-one format and was thus given an exceptional opportunity to study and discuss advanced-level texts of different sorts and over a long period of time. Shaykh Ahmed has more than 70 Ijazas from scholars from all over the Muslim world.


Friday, September 25, 2026

Islam As An Open Civilization: | Lectures 01-06 | Prof. Dr. Recep Senturk: Centre for Asian and Middle Eastern Studies:Sep 3, 2021

 YouTube Video:Lecture 1:A Khaldunian Perspective 

https://youtu.be/DAIXfD-XH6Q?si=20mYq7N_GQGnQ9Lo

Lecture: 1 Title: Islam As An Open Civilization: A Khaldunian Perspective History testifies that Muslims are successful in diversity management. Islamic polity has never aimed to build a community exclusively for Muslims; instead, Muslims built an Open Civilization from Andalusia to India where people from different cultures lived together. Islamic law has taken adamiyyah (humanity regardless of religion) as the subject of Islamic law to which rights and duties are accorded. This tradition, originating from Abu Hanifa, has formed the foundation of a universalistic interpretation of Islam in the Ottoman Empire and modern Turkey. The present movement in the Muslim world from dictatorships towards democracy is a long-delayed outcome of Islamic political ideals and values, which give utmost priority to unity, freedom, and justice. There is a strong universalistic Islamic political tradition, the last major example of which is the Ottoman Khilafah whose pluralistic legacy has yet to be claimed. Islamic unity in diversity or Open Civilization is rooted in multiplex Islamic thought.

YouTube Video:Lecture: 2 Title: Islam As An Open Civilization: Past, Present and Future

YouTube Video:Lecture: 3 Title: Islam As An Open Civilization: Multiplexity

YouTube Video:Lecture 4:Islam As An Open Civilization: Adamiyyah, | Prof. Dr. Recep Senturk

YouTube Video:Lecture: 5 Title: What would the world gain with the rise of Islam

YouTube Video:Lecture: 6 Title: Did Islamic Civilization Decline?

Amazon:Adamiyyah: I Am Therefore I Have Rights and Duties: Recep ŞentürkA deep exploration into the inherent human dignity and moral obligations of personhood. Drawing on classical Islamic principles and ethical thought, the book examines what it means to be “Ādamī” (human), asserting that existence itself comes with both rights and duties. Through Qur’anic insights, Prophetic traditions, and juristic reasoning, the author outlines how recognizing our shared humanity can ground universal justice, social responsibility, and human rights. Ideal for students of Islamic thought, human rights advocates, and anyone seeking a holistic ethical framework rooted in faith and reason.

Dr. Recep Senturk's Website:https://www.recepsenturk.com/

Article PDF: Unity in Multiplexity: Islam as an Open Civilization:Prof. Dr. Recep Senturk:

YouTube Video:Rise & Fall of Civilisation:Prof. Dr. Recep Senturk: Dialogue Within Islam
Sep 23, 2026
Prof. Dr. Recep Şentürk - Did Islamic civilization truly decline, or have we inherited a manufactured historical narrative? In this profound lecture, Prof. Dr. Recep Şentürk deconstructs the widely accepted "decline paradigm" and explores the true dynamics behind the rise and fall of civilizations. Examining historical narratives from the Ottoman era to the modern period, he challenges the conventional Eurocentric periodization of history and introduces the concept of rooted revival—reconnecting with foundational Islamic values and pluralism to build a meaningful future vision for the Ummah. Bio Prof. Dr. Recep Şentürk is a Turkish sociologist and scholar of Islamic and civilisation studies. He is Dean of the College of Islamic Studies at Hamad Bin Khalifa University in Qatar and founder of Usul Academy. He previously served as founding president of Ibn Haldun University (2017–2021). He earned his PhD in Sociology from Columbia University in 1998. His research focuses on Islamic thought, sociology, human rights, modernisation, social networks, and Ibn Khaldun. His notable book, Narrative Social Structure: Hadith Transmission Network 610–1505, explores the transmission of Hadith using social-network analysis. Website: www.dwislam.org Disclaimer: Please note the views of individual speakers are their own views and do not necessarily reflect those of Dialogue within Islam