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Evil and Suffering in Islamic philosophy 

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Evil and Suffering in Islamic philosophy 

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Oxford Interfaith Forum I God, Evil and Suffering in Islam I Prof Salih Sayilgan I Dr Peter Admirand

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Islam@A Level Spring Teach Meet- with Lat Blaylock

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Islam at A Level Teachmeet Summer 2023 Al Ghazali with Yomna Helmy

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Knowledge organisers from WJEC useful for many specs 

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Knowledge organisers from WJEC useful for many specs 

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A bank of sample knowledge organisers to support the learning of A level Religious Studies - Islam

These could be used for revision or as a starting point for creating your own knowledge organisers.

Not seeing what you want? Is there are problem with the files? Do you have a suggestion? Please give us feedback, we welcome all correspondence from our users.

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Resource WJEC Educational Resources Website

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A bank of sample knowledge organisers to support the learning of A level Religious Studies - Islam These could be used for revision or as a starting point for creating your own knowledge organisers. Not seeing what you want? Is there are problem with the files? Do you have a suggestion?

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Folder for resources- please put yours in here. 

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Folder for resources- please put yours in here. 

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Teach meet recording 10.01.23 Qur'anic Approach to Islam + Why do we teach Islam at A Level?

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Help for Evaluation with Students- From Ruth Marx 

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Help for Evaluation with Students- From Ruth Marx 

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Islam Teach Meet helping with Evaluation 

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Summaries of AO2 for Islam Questions (OCR)

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Summaries of AO2 for Islam Questions (OCR)

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Topics and fault lines ISLAM ANSWERS (1)

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Ali Shariati  Abdal Hakim Murad summary page RMX

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Morpeth School (Ruth and Wahida) Padlet for Year 13 OCR 2022

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Morpeth School (Ruth and Wahida) Padlet for Year 13 OCR 2022

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Revision for your exams this summer in RS

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Revision Site - great for Eduqas and others 

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Revision Site - great for Eduqas and others 

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ISLAM teachers- A-Level and GCSE and more.

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A group for teachers of A-Level Islam, GCSE Islam and more who would like help with subject content and ideas for lessons. This group is for educators- and not a faith based group. There will be...

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My Revision Notes: A-level Religious Studies Islam

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Buy My Revision Notes: A-level Religious Studies Islam by Ahmedi, Waqar Ahmad (ISBN: 9781398317161) from Amazon's Book Store. Everyday low prices and free delivery on eligible orders.

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Who were the Mutazilites and Asharites and why do they matter for A Level RE? 

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Who were the Mutazilites and Asharites and why do they matter for A Level RE? 

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Islam @ A Level 19th  October Saf Chowdhary Presentation

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To what extent does the Kalam argument prove that there is a God_ 

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Evaluate the statement that ‘Islam can adapt for secular states’

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E 7 Justice and Liberation Whole Topic Notes

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P 1 Revision Guide_IB God is one and Human destiny

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Is there Gender Equality in Islam? Ruth and Chris debate

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Dear Reader,

Every year, the Institute for Social Policy and Understanding (ISPU) publishes its American Muslim Poll, a survey that gathers identical information from American Muslims alongside the general public... Read full letter

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Oxford Islamic Studies Online - Oxford Islamic Studies Online

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Dear Reader, Every year, the Institute for Social Policy and Understanding (ISPU) publishes its American Muslim Poll, a survey that gathers identical information from American Muslims alongside the general public... Read full letter

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In these episodes Peter examines the thought of Muslim, Jewish and Christian philosophers who lived in the Islamic world, and wrote in Arabic, Hebrew and Persian, from the 9th century down to modernity. Islamic theology ( kalam) is also considered.

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Discussion of religious movements and the theories and individuals behind them.

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quran islam muslim prophet muhammad mohammad tv-show "shabir ally" "safiyyah ally" islamic hijab muslimah allah "dr shabir ally"

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For 21 years, the TV show Let the Quran Speak has been transforming public conversations about Islam and showcasing the rich diversity of Muslims' lived experiences. Let the Quran Speak produces engaging, dynamic, professional video content for Canadian broadcast television and social media.

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Welcome to the Quranic Arabic Corpus, an annotated linguistic resource which shows the Arabic grammar, syntax and morphology for each word in the Holy Quran. The corpus provides three levels of analysis: morphological annotation, a syntactic treebank and a semantic ontology.

The Quran is a significant religious text written in Quranic Arabic, and is followed by believers of the Islamic faith. The Quran contains 6,236 numbered verses ( ayāt) and is divided into 114 chapters.

An example verse from the Quran:
( 21:30) Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?

Version 0.4 Released - new and updated linguistic features in this version of the corpus

Word by Word Quran - maps out the syntax of the entire Quran, with analysis and translation

Quranic Grammar - traditional Arabic grammar (إعراب) illustrated using dependency graphs

How you can get involved

This project contributes to the research of the Quran by applying natural language computing technology to analyze the Arabic text of each verse. The word by word grammar is very accurate, but ensuring complete accuracy is not possible without your help. If you come across a word and you feel that a better analysis could be provided, you can suggest a correction online by clicking on an Arabic word.

World map of users of the Quranic Arabic Corpus, provided by Google Analytics.
Countries with the highest number of users are shaded in darker green.

The map above shows worldwide interest in the Quranic Arabic Corpus. Every day, the website is used by over 2,500 people from 165 different countries. Help us review the information on this website so that together we can build the most accurate linguistic resource for Quranic Arabic.

The Quranic Arabic Dependency Treebank (QADT)

The Quranic treebank is an effort to map out the entire grammar of the Quran by linking Arabic words through dependencies. The linguistic structure of verses is represented using mathematical graph theory. The annotated corpus provides a novel visualization of Quranic syntax using dependency graphs.

The Ontology of Quranic Concepts

The Quranic Ontology uses knowledge representation to define the key concepts in the Quran, and shows the relationships between these concepts using predicate logic. Named entities in verses, such as the names of historic people and places mentioned in the Quran, are linked to concepts in the ontology.

See Also

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The Quranic Arabic Corpus - Word by Word Grammar, Syntax and Morphology of the Holy Quran

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Welcome to the Quranic Arabic Corpus, an annotated linguistic resource which shows the Arabic grammar, syntax and morphology for each word in the Holy Quran. The corpus provides three levels of analysis: morphological annotation, a syntactic treebank and a semantic ontology.

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In the notes to this copy of the Quran's translation, Abdullah Yusuf Ali writes, "The first Muslim to undertake an English translation was Dr. Muhammad 'Abdul Hakim Khān, of Patiala, 1905. Mīrzā Hairat of Delhi also published a translation, (Delhi 1919): the Commentary which he intended to publish in a separate volume of Introduction was, as far as I know, never published. My dear friend, the late Nawwāb 'Imād-ul-Mulk Saiyid Husain Bilgrāmī of Hyderabad, Deccan, translated a portion, but he did not live to complete his work. The Ahmadīya Sect has also been active in the field. Its Qādiyān Anjuman published a version of the first Sīpāra in 1915. Apparently no more was published. Its Lahore Anjuman has published Maulvi Muhammad 'Alī's translation (first edition in 1917), which has passed through more than one edition. It is a scholarly work, and is equipped with adequate explanatory matter in the notes and the Preface, and a fairly full Index. But the English of the Text is decidedly weak, and is not likely to appeal to those who know no Arabic. There are two other Muslim translations of great merit. But they have been published without the Arabic Text. Hafiz Gulām Sarwar's translation (published in 1930 or 1929) deserves to be better known than it is. He has provided fairly full summaries of the Sūras, section by section, but he has practically no notes to his Text. I think such notes are necessary for a full understanding of the Text. In many cases the Arabic words and phrases are so pregnant of meaning that a Translator would be in despair unless he were allowed to explain all that he understands by them. Mr. Marmaduke Pickthall's translation was published in 1930. He is an English Muslim, a literary man of standing, and an Arabic scholar. But he has added very few notes to elucidate the Text. His rendering is "almost literal": it can hardly be expected that it can give an adequate idea of a Book which (in his own words) can be described as "that inimitable symphony the very sounds of which move men to tears and ecstasy." Perhaps the attempt to catch something of that symphony in another language is impossible. Greatly daring, I have made that attempt. We do not blame an artist who tries to catch in his picture something of the glorious light of a spring landscape." Continue reading the complete article: Translations of the Qur-ān

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The Holy Quran Translation by Abdullah Yusuf Ali, 2021

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In the notes to this copy of the Quran's translation, Abdullah Yusuf Ali writes, "The first Muslim to undertake an English translation was Dr. Muhammad 'Abdul Hakim Khān, of Patiala, 1905. Mīrzā Hairat of Delhi also published a translation, (Delhi 1919): the Commentary which he intended to publish in a separate volume of Introduction was, as far as I know, never published.

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Sahih al-Bukhari - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)

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Sahih al-Bukhari is a collection of hadith compiled by Imam Muhammad al-Bukhari (d. 256 AH/870 AD) (rahimahullah). His collection is recognized by the overwhelming majority of the Muslim world to be the most authentic collection of reports of the Sunnah of the Prophet Muhammad (ﷺ). It contains over 7500 hadith (with repetitions) in 97 books.

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History of Faculty Professorships and Readerships

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William C. Chittick was born in Milford, Connecticut in 1943. As an undergraduate student majoring in history at the College of Wooster (Ohio), Chittick spent the 1964-1965 academic year abroad, studying Islamic history at the American University of Beirut. It was here that he first came into contact with Sufism, as he decided to write his junior year independent study on the topic. Having become familiar with the standard accounts of Sufism, Chittick attended a public lecture on the topic by Seyyed Hossein Nasr, who was the University's Agha Khan Visiting Professor that year. Nasr's lecture deepened Chittick's interest in Sufism to the point that he eventually resolved to pursue graduate studies in Tehran. Chittick began his graduate work in the foreign students program at the University of Tehran's Faculty of Letters in 1966. In 1974, he obtained a doctoral degree in Persian language and literature under Nasr's supervision. Chittick then began teaching comparative religion at Aryamehr Technical University (now Sharif University of Technology) and, in 1978, joined the faculty of the Imperial Iranian Academy of Philosophy (now the Iranian Institute of Philosophy). Shortly before the revolution in 1979, he returned with his wife, Sachiko Murata, to the United States.

Chittick is currently Distinguished Professor in the Department of Asian and Asian American Studies at Stony Brook University. In the early 1980s, Chittick served as an associate editor for Encyclopaedia Iranica. Chittick is author and translator of thirty books and more than one hundred seventy five articles on Islamic thought, Sufism, Shi'ism, and Persian literature. His more recent books include Divine Love: Islamic Literature and the Path to God (New Haven: Yale University Press, 2013, selected as a Choice Outstanding Academic Title for 2013), In Search of the Lost Heart: Explorations in Islamic Thought (State University of New York Press, 2012), Science of the Cosmos, Science of the Soul (Oneworld, 2007), Ibn ‛Arabi: Heir to the Prophets (Oxford: Oneworld, 2005), Me & Rumi: The Autobiography of Shams-i Tabrizi (FonsVitae, 2004), The Elixir of the Gnostics (Brigham Young University Press, 2003), The Heart of Islamic Philosophy (Oxford University Press, 2001), Sufism: A Short Introduction (Oneword, 2000), The Self-Disclosure of God: Principles of Ibn al-`Arabî's Cosmology (State University of New York Press, 1998). He is currently working on several research projects in Sufism and Islamic philosophy. Chittick regularly teaches Islam, Islamic Classics, and other courses in religious studies. On occasion he directs qualified students in the reading of primary Arabic or Persian texts in Sufism and Islamic Philosophy.

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William C. Chittick - Chittick, Sufism, Islamic Philosophy, Ancient Psychology

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William C. Chittick was born in Milford, Connecticut in 1943. As an undergraduate student majoring in history at the College of Wooster (Ohio), Chittick spent the 1964-1965 academic year abroad, studying Islamic history at the American University of Beirut.

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Karen Armstrong, (born November 14, 1944, Worcestershire, England), English author of books on religion who was widely regarded as one of the leading commentators on the subject.

At age 17 Armstrong entered a Roman Catholic convent. Though she had "pictured the religious life as a series of philosophical conversations sandwiched between prayerful ecstasies," she was rudely awakened. She entered the convent just as the Second Vatican Council was getting underway, long before its reforms were introduced into Roman Catholic institutions. Armstrong found herself searching for God in the midst of the severe and outdated Victorian subculture of her convent. After seven years in the convent she emerged a nonbeliever, and she recounted her journey in the autobiographical Through the Narrow Gate (1981).

Armstrong graduated from the University of Oxford with a degree in literature. She then taught modern literature at the University of London before becoming the head of the English department at a girls' school. By 1982 she had become a freelance writer and broadcaster, and her new profession gradually led her back to the subject of religion. She began describing herself as a "freelance monotheist." In 1983 she wrote and presented a six-part television documentary series on the life and work of the Apostle Paul. Much of the background work for the series was done on-site in the Middle East, where Armstrong gained a fresh appreciation for Christianity, Judaism, and Islam. She then went on to produce other television series, including Varieties of Religious Experience (1984), Tongues of Fire (1985), and Genesis: A Living Conversation (1996). A teacher at the Leo Baeck College for the Study of Judaism and the Training of Rabbis and Teachers, she was also an honorary member of the Association of Muslim Social Scientists.

Armstrong's books included Beginning the World (1983), The Gospel According to Woman: Christianity's Creation of the Sex War in the West (1986), Muhammad: A Western Attempt to Understand Islam (1991), The End of Silence: Women and the Priesthood (1993), A History of God: The 4,000-Year Quest of Judaism, Christianity, and Islam (1993), The Battle for God: Fundamentalism in Judaism, Christianity, and Islam (2000), The Great Transformation: The Beginning of Our Religious Traditions (2006), The Case for God (2009), Fields of Blood: Religion and the History of Violence (2014), and The Lost Art of Scripture: Rescuing the Sacred Texts (2019).

Armstrong was named an Officer of the Order of the British Empire ( OBE) in 2015.

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Karen Armstrong | Biography, Books, & Facts

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Karen Armstrong, English author of books on religion who was widely regarded as one of the leading commentators on the subject. Her books included The Gospel According to Woman (1986), Muhammad (1991), A History of God (1993), and The Lost Art of Scripture (2019). Learn more about Armstrong's life and work.

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Kabir and Camille Helminski, Threshold Society Founders

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Kabir Edmund Helminski and Camille Hamilton Adams Helminski, founders and directors of the Threshold Society, have been working within the Mevlevi tradition of Sufism for about forty years. Kabir is the author/translator of several books of Sufi poetry, and Kabir and Camille have collaborated on several collections, including

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"The Making of the Islamic World" is a special series of podcasts intended for use with university students. It offers an overview of the history of Muslim societies from the 7th to 17th centuries. Each episode is based on conversations with three or more scholars whose research and teaching relate to different facets of the history of the Islamic world. Each episode also comes with bonus material such as suggestions of primary and secondary reading as well as further listening.

Click the thread below for an overview of the series and suggestions for supplementary materials

This is Chris Gratien posting. I created this series during Fall 2020 for my students as asynchronous material supported by readings and discussion. This is going to be a long thread, but it will be a great shortcut for those looking to make similar use of these materials.
- Ottoman History Podcast (@OttomanHistory) January 13, 2021

Islamic legal traditions rest on the revelations of the Qur'an and precedents attributed to the Prophet Muhammad and the early Muslim community. But they also rest on over a millennium of interpretation and debate.

In our first episode of this series on "The Making of the Islamic World," we're exploring the history of Islamic legal traditions and the ways in which scholarship on the past relates to how people imagine what Islamic law is and what it can be. In addition to discussing what Islamic jurisprudence is and how it developed, we examine the extent to which Islamic law provided a framework for addressing matters that had little to do with religion as we might conventionally understand it. We also feature the voices of scholars engaged in new research that makes us rethink common misconceptions about the early history of Islam that have implications for how Muslims understand Islamic law today.

To view bonus material, visit the page for this episode

The first decades of Islam were characterized by a rapid territorial expansion accompanied by conflicts over leadership following the death of the Prophet Muhammad. Despite opposition from the supporters of Ali ibn Abi Talib, Muawiya Ibn Abi Sufyan would become Caliph and establish a dynasty for his clan: the Banu Umayyah.

The next centuries of Islamic history would be defined by the imperial Caliphates of the Umayyads and Abbasids, who controlled empires stretching from the Atlantic Ocean to India. This episode of The Making of the Islamic World focuses on the creation of these Islamic empires, their institutional legacy, and the intellectual life of the Abbasid Caliphate during its height. We conclude with the Abbasid luminary al-Jahiz and what his writings tell us about the changing social fabric of the Abbasid world during the 9th century.

To view bonus material, visit the page for this episode

The political expansion of the Umayyad and Abbasid periods brought a wide range of territories into the Islamic fold. By the end of the 9th century, the Abbasid Empire could no longer exert central authority over its vast caliphate. Semi-autonomous governors throughout the Islamic world would gradually form their own dynasties. In the eastern portion of the Islamic world, this resulted in the rise of a number of Persian and Turkic dynasties that rather than displacing the Arabo-Islamic culture of early Islam, fused it with a Persianate tradition of statecraft, literature, and scholarship.

In this episode, we're exploring the Turco-Persian dynasties of the 9th-13th centuries. We'll discuss the works of scholars like Ibn Sina, Abu Rayhan al-Biruni, Abu Hamid al-Ghazali, and Jalal ad-Din Muhammad Rumi and their far-reaching impacts in the Islamic world and beyond. In addition to examining the evolution of Islamic polities, we'll shed light on the rise of Sufism and how it tied the new regions of the Islamic world together. We'll call that world "Rumi's world" after the 13th century mystic, scholar, and poet who was born in Khorasan but rose to fame in the newly conquered lands of the Seljuk Empire in Anatolia.

To view bonus material, visit the page for this episode

For brief period of history, the Fatimid Caliphate based in Egypt presided over arguably the most powerful empire in the Mediterranean. Yet because the legacy of this Ismaili dynasty was erased or downplayed by its Sunni rivals and successors, the Fatimids are often misunderstood. As we show in this installment of "The Making of the Islamic World," the Fatimid period and the sources that survive from it can in fact be critical to learning more about how pre-modern Islamic polities functioned, demonstrating that the Fatimids had a much more sophisticated state apparatus than some have assumed.

The statecraft of a pre-modern Islamic empire is just one of the topics we can study in the Fatimid world thanks to a rich trove of documents from the Cairo Genizah. The Genizah was a storeroom of a synagogue in Fustat that ended up containing a wealth of documents, many of them simply discarded or reused, that reveal the complexity and interconnection of the medieval Mediterranean. In this episode, we explore how scholars make use of the Genizah documents and the interconnected world stretching from Southeast Asia to Mediterranean Europe reveals in the Genizah papers. In the process, we learn about the emergence of the Fatimid Caliphate as a dynasty and state structure and the developments that took place under Fatimid rule in Cairo.

To view bonus material, visit the page for this episode

During the early 8th century, less than a century after the creation of the first Muslim communities, Islamic armies crossed the Strait of Gibraltar and quickly conquered most of modern-day Spain and Portugal. Muslim life in what became known as "al-Andalus" would last about eight centuries, reshaping the politics, culture, and landscapes of the Iberian Peninsula in numerous ways.

In this episode, we're exploring the first centuries of Muslim life in al-Andalus and the legacies not just for Iberia but also for the rest of Europe and the Islamic world. We'll examine the distinctive Andalusi identity that emerged out of centuries of Muslims, Jews, and Christians living under Islamic polities. And we'll also consider the literary impact of Arabic on European culture and consider the historical significant of ecological exchange between the broader Islamic world and Iberia before the momentous date of 1492.

To view bonus material, visit the page for this episode

The Crusades loom large in the Western imagination of medieval history and Christendom's relationship with the Islamic world. But what did these wars of the 11th-13th centuries mean for Muslims at the time?

In this episode, we explore the history of the Crusades and their impact on the Islamic world. While the wars of the Crusades were bloody, they were not necessarily the main event of Islamic history beyond the regions bordering the Crusader states. In the Eastern Mediterranean, these states emerged as sites of both conflict and contact between European Christians and Muslims. In our episode, we go beyond the battlefield to discuss the gendered portrayals of the Crusaders within Islamic sources, and we consider the intellectual implications of access to the Islamicate scholarly tradition offered in the Crusader states. We also discuss the history and memory of Salah ad-Din al-Ayyubi or Saladin, whose chivalry and military prowess inspired awe both among Europeans of his day and among Arab nationalists many centuries later during their struggle with Western imperialism.

To view bonus material, visit the page for this episode

The Mongol conquests of the 13th century were an unprecedented event. Not since the Islamic conquests of the 7th and 8th centuries had such a rapid political rise occurred. For a time, Mongol successor states controlled most of Asia. And though many of these dynasties would not last, the lasting consequences of the Mongol Empire would be many.

In this episode, we study the consequences of the Mongol period for the Islamic world, focusing both on the immediate destructive impacts that appear in the Islamic sources from the period as well as the lasting transformations introduced by Mongol rule. Whether in terms of political ideology, law, trade, or culture, the Mongol period represented a significant departure for Muslim societies east of Egypt. In addition to highlighting the impacts of the Mongols in former Seljuk domains of Iran and Anatolia, we discuss the rise of the Timurid dynasty in Khorasan and foreshadow its legacy for South Asia.

To view bonus material, visit the page for this episode

Military slavery was critical to the function of most imperial states in the medieval Islamic world. But in a moment of crisis during the 13th century, the cadre of enslaved military personnel or mamluks employed by the Ayyubid dynasty in Egypt overthrew that dynasty, establishing their own sultanate that governed Egypt, Syria, and the Hijaz for more than two centuries.

In this episode, we're examining the making of the Mamluk Sultanate and life in its capital of Cairo. We discuss the institutions and structures established in the city of Cairo as displays of power and charity by Mamluk elite, and we consider the role of urban protest and contention between the streets and the citadel as an integral facet of politics in Mamluk cities. We also shed light on the little-studied community of Ghurabā' who lived on the city's margins and engaged in one of the earliest examples of printing in the Islamic world.

To view bonus material, visit the page for this episode

From the 10th century onward, Islamic polities emerged in West Africa. Centered on the southern edge of the desert, these states built empires that benefited from the brisk Saharan trade. With time, they also built centers of Islamic learning as the wider population of West Africa began to embrace Islam.

In this episode, we study what Islam meant for West Africa and what West Africa means for the history of Islam. We trace the evolution of Islamic polities in the region, which were built on the mineral wealth of salt and gold. Like other states of the period, they were also built on slavery and the slave trade. In our discussion, we focus on how the local tradition of Maliki jurisprudence engaged with the question of slavery, especially as the trade became increasingly racialized and global around the turn of the 17th century.

To view bonus material, visit the page for this episode

Across the 14th to 17th centuries, significant political transformation occurred in the Islamic world. Muslim al-Andalus was conquered and largely erased by the Christian kingdoms of Iberia, and the Byzantine Empire was absorbed and conquered by the Ottoman Empire. By the beginning of the 17th century, much of the Islamic world was controlled by three major empires, the Ottomans, the Safavids, and the Mughals, who combined a long tradition of Turco-Persian culture and Islamic statecraft with the military organization of post-Mongol societies and new possibilities created by the adoption of firearms. The empires they built laid the foundation for the societies of the modern period.

In this episode, we detail the momentous rises and fall that accompanied the early modern period in the Islamic world. Beginning with itinerant scholar-statesmen like Ibn Khaldun, we explore how the Islamic world was changing during the period following the Black Death of the mid-14th century. We cover the gradual erasure of al-Andalus as well as the rise of the Ottomans and their rivalry with the Safavids of Iran. We also detial the life of Babur and the Mughal Empire his descendants built, and we consider the enduring status of the Indian Ocean as a "Muslim lake." We conclude with a reflection on how the intellectual developments of the early modern period built on medieval legacies.

To view bonus material, visit the page for this episode

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"The Making of the Islamic World" is a special series of podcasts intended for use with university students. It offers an overview of t...

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BBC Two - The Life of Muhammad (Part 1 of 3)

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BBC Two - The Life of Muhammad (Part 2 of 3)

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BBC Two - The Life of Muhammad (Part 3 of 3)

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Science and Islam, Jim Al-Khalili - BBC Documentary

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SUNNI - SHIA | Why Can't I Be A Sushi - Full Documentary

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Islam Empire Of Faith (3 of 3)The Ottomans

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The Caliph P1: Foundation | Featured Documentary

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Science in Islam, Part 1: Mu'tazila free will

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Religious Education & Philosophy Workbooks and Resources

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Explore our range of A Level and Secondary Religious Education & Philosophy books, online Dynamic Learning and Magazine resources

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Muslim Council of Britain (MCB): Empowering British Muslims

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MCB is the largest and most diverse representative body for the British Muslim community in the UK. We empower communities to thrive by mutual representation and collaboration.

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Advocacy. Inclusion. Social Justice.

We advocate for human rights, social justice and inclusion in the United States and around the World.

Rebuilding a progressive muslim movement.

Since 2007, MPV establishes and nurtures vibrant progressive and inclusive Muslim communities worldwide. We envision a future where Muslims all over the world champion for dignity, justice, compassion and love for all humanity and the world.
Learn More

OUR MISSION

Muslims for Progressive Values envisions a world that reflects Islam as a
source of dignity, justice, compassion, and love for all.

"I follow the Way of Love, and where Love's caravan takes its path, there is my religion, my faith."

- Ibn Arabia

AN ISLAM FOR THE 21ST CENTURY.

Influence a mindset shift about the American Muslim public, which is very different from the Muslim beliefs and practices most commonly purported in the media. Diffuse predjudices against American Muslims. Combat "Islamaphobia" created by well-funded conservative sects that major media is inherently attracted to.

For Example, the American Muslim public is accepting and inclusive to all. 2017 Pew research data says:

OF MUSLIM WOMEN DO NOT
ATTEND A MOSQUE

OF MUSLIM MEN DO NOT
ATTEND A MOSQUE

OF ALL AMERICAN MUSLIMS BELIEVE ISLAM SHOULD BE INTERPRETED FOR THE 21ST CENTURY

LGBTQI+ MUSLIM PARTICIPATION HAS INCREASED FROM 32% TO 52%

8 CITIES IN THE US; PROGRESSIVE INCLUSIVE SPACES THROUGHOUT US AND OTHER COUNTRIES

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RESOURCES

Discover MPV's communities and local activities.

RT @ BKBoroHall: Join me, @ NYCImmigrants, @ SadhanaHindus, @ NYCCHR, and @ BhaktiCenter for a virtual celebration of #Diwali, the Hindu Festiva...

RT @ BKBoroHall: Join me, @ NYCImmigrants, @ SadhanaHindus, @ NYCCHR, and @ BhaktiCenter for a virtual celebration of #Diwali, the Hindu Festiva...

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We advocate for human rights, social justice and inclusion in the United States and around the World. Since 2007, MPV establishes and nurtures vibrant progressive and inclusive Muslim communities worldwide. We envision a future where Muslims all over the world champion for dignity, justice, compassion and love for all humanity and the world.

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The Cambridge Central Mosque design was inspired by both Islamic and English religious architectural traditions. Above all, we sought to develop the idea of a British mosque for the 21st century.

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10 years connecting hearts, minds & communities

Inspired by the legacy of Rumi, we aim to provide the cultural, social and spiritual foundations; to nurture individuals, revive communities and build bridges in society.

WHO & WHY RUMI?

Rumi is a world renowned 13th century jurist, scholar and poet. His universal concepts of love, community and connection speak to the hearts and minds of many. Rumi is the most sold poet in the west. With his acclaimed collection the 'Masnavi'.

Serving the socially isolated ,

vulnerable and homeless.

U.K & international retreats for the mind, body & soul.

A community hub for the surrounding

north west London area.

We have lots of various events

see our calendar to see whats

happening

A befriending scheme to the socially

isolated in hospitals and in our community.

FOUNDER SHEIKH BABIKIR

The Sheikh first founded Ulfa Aid in 2004 to support those who are marginalised, isolated and vulnerable across the globe. Researching, developing and implementing lasting solutions on a micro-level that are sustainable to the local community. Advocating for change on behalf of the most disenfranchised sections of our society.

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It was from here that the Sheikh championed the U.K domestic programmes in 2011, Rumis.org aiding that philosophy to those more locally.

GUEST REVIEW

"One of the most inspirational places I have been to. The doors are open, the people are warm, and everybody is greeted with a heartfelt smile!"

Imad Ahmed, Uni of Oxford Alumni

Trailers, clips & features

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10 years connecting hearts, minds & communities Inspired by the legacy of Rumi, we aim to provide the cultural, social and spiritual foundations; to nurture individuals, revive communities and build bridges in society. WHO & WHY RUMI? Rumi is a world renowned 13th century jurist, scholar and poet.

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Is Islam ready to empower women? Stephen Sackur speaks to Sherin Khankan who became Scandinavia's first female Imam when she opened the Mariam mosque in Copenhagen

Almost two billion of the world's people are Muslim, and yet half of them, the female half, have traditionally played little or no role in the institutions of their faith. That is changing, albeit very slowly. Stephen Sackur speaks to Sherin Khankan who became Scandinavia's first female Imam when she opened the Mariam mosque in Copenhagen. Her focus on women's rights in a 21st Century brand of Islamic practice has stirred controversy and debate far beyond Denmark's borders. Is Islam ready to empower women?

(Photo: Sherin Khankan. Credit: AFP/Getty Images)

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BBC World Service - HARDtalk, Imam of Mariam Mosque in Copenhagen - Sherin Khankan

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Is Islam ready to empower women? Stephen Sackur speaks to Sherin Khankan who became Scandinavia's first female Imam when she opened the Mariam mosque in Copenhagen Almost two billion of the world's people are Muslim, and yet half of them, the female half, have traditionally played little or no role in the institutions of their faith.

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Enjoy this exclusive access.. Not even the students we recorded this for have seen it yet. Later it will be made public but for now my patrons have been given first look. Let me know what you think in the comment section. I've done so many interviews on Qur'an and Woman, my first book since ... Continue reading Interview

For more from the Friends Along the Way series, visit The Lady Imam on YouTube. For exclusive access to more content like this, join The Lady Imam on Patreon.

For an Interfaith International conference on the matter. For more from the Friends Along the Way series, visit The Lady Imam on YouTube. For exclusive access to more content like this, join The Lady Imam on Patreon.

Islamic Feminism between a Rock and a Hard place. For more from the Friends Along the Way series, visit The Lady Imam on YouTube. For exclusive access to more content like this, join The Lady Imam on Patreon.

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The Lady Imam Through love and light we travel this universe. JOIN THE COMMUNITY Dr. amina wadud is The Lady Imam Inspired by nearly 50 years of study, work, travel, worship and love of Islamic thought, Dr. amina wadud visits Islamic feminism, progressive Islamic thought, the Divine Feminine, reformist praxis, inclusive worship and the etiquette of...

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Zaytuna College is the first accredited Muslim liberal arts college in the United States, in Berkeley, California. Learn about our academics, admissions, campus life, and how to support.

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Publishes the international bestseller, Why Do People Hate America? in collaboration with Merryl Wyn Davies.

Appointed Professor of Postcolonial Studies, School of Art Policy and Management, the City University, London.

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Publishes the international bestseller, Why Do People Hate America? in collaboration with Merryl Wyn Davies. Appointed Professor of Postcolonial Studies, School of Art Policy and Management, the City University, London.

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Education

BA, MA, PhD, University of Cambridge

Profile

Leila Ahmed came to the Divinity School in 1999 as the first professor of women's studies in religion and was appointed to the Victor S. Thomas chair in 2003. She became the Victor S. Thomas Research Professor of Divinity in 2020.

Prior to her appointment at HDS, Ahmed was professor of women's studies and Near Eastern studies at the University of Massachusetts-Amherst. While at the University of Massachusetts, she was director of the women's studies program from 1992 to 1995 and director of the Near Eastern studies program from 1991 to 1992.

Her latest book, A Quiet Revolution: The Veil's Resurgence, from the Middle East to America, has been widely acclaimed and was the winner of the Grawemeyer Award in Religion for 2012. Her other publications include the books Women and Gender in Islam: The Historical Roots of a Modern Debate; A Border Passage: From Cairo to America-A Woman's Journey; and Edward William Lane: A Study of His Life and Work and of British Ideas of the Middle East in the Nineteenth Century, as well as many articles, among them "Arab Culture and Writing Women's Bodies" and "Between Two Worlds: The Formation of a Turn of the Century Egyptian Feminist."

Her current research and writing interests include Islam and gender in America, and issues of gender, race, and class in the Middle East in the late colonial era.

Selected publications

See also

"Talking Policy: Leila Ahmed on Being Muslim in America," World Policy Journal, February 17, 2017.

"Can the Burqa Be Stylish?," The Guardian, October 26, 2013.

"Muslim Scholar Wins Prestigious Grawemeyer Award," The Washington Post, November 30, 2012.

"Reinventing the Veil," Financial Times, May 20, 2011.

Stephanie Paulsell, "Veiled Voices," The Christian Century, June 27, 2011.

For media inquiries or requests, please contact Michael Naughton in the Office of Communications.

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BA, MA, PhD, University of Cambridge Leila Ahmed came to the Divinity School in 1999 as the first professor of women's studies in religion and was appointed to the Victor S. Thomas chair in 2003. She became the Victor S. Thomas Research Professor of Divinity in 2020.

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No eyes has seen and no ear has heard and on no human heart has passed to see a man in virtue, ...

ʿAbd al-ʿAzīm b. ʿAbd Allāh b. ʿAlī b. Ḥasan b. Zayd b. Ḥasan b. Zayd b. ʿAlī b. Abī Ṭālib (a) (b. ...

Sayyid Murtada Abu al-Qasim Ali ibn Abu Ahmad al-Husayn ibn Musa ibn Muhammad ibn Musa ibn Ibrahim ibn Musa ibn Ja'far ibn ...

Al-Sahifat Al-Sajjadiyya (The Psalms of Islam) Translated by William Chittick

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No eyes has seen and no ear has heard and on no human heart has passed to see a man in virtue, ... ʿAbd al-ʿAzīm b. ʿAbd Allāh b. ʿAlī b. Ḥasan b. Zayd b. Ḥasan b. Zayd b. ʿAlī b. Abī Ṭālib (a) (b. ...

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Many scholars have different interpretations on whether Madinah in this time period was seen as the 'perfect' Muslim state and whether Islamic states in today's society can use Yathrib as a role model. Here are some ideas...

Muslim feminists points to Muhammad's time in Madinah to suggest that Islam should try to improve the status, treatment of women at this time. Muhammad tried to make some moral reforms regarding women such as banning female infanticide to improve equality and the concept of ummah. He also limited polygamy; however none of these reforms had a significant impact on the lives of women. Traditionalists may say that the treatment of women in Madinah is how women should still be living and treated today. This argument rejects the progression of Muslim women.

There was a considerable amount of conflict demonstrated between Muslims and Jews. Muhammad faced problems with Jewish clans, this is because Judaism was already well established in Madinah two centuries before the birth of Muhammad and Jews followed the fundamental precepts of the Torah but there is a suggestion in the Qur'an that they may have embraced unorthodox beliefs. Jews intended on putting Muhammad to the test as they knew little about monotheism. Muhammad arrived in Madinah in 622 expecting the Jewish tribes to welcome him but contrary to his expectations, his relations with several Jewish tribes were uneasy from the start. This highlights the improvements needed in Madinah at this time as there was underlying issues as the two tribes couldn't seem to make good social connections. This proves that the tension between the religions suggests that Muslims and Jews will never be able to achieve peace, which isn't a role model for today's society.

There was still violence and fighting, for example the battles which took place such as the battle of Badr, Uhud and Azhab.

There were bad people around, hypocrites who accepted Muhammad but not really Islam. This shows that people supported Muhammad himself but didn't agree with what he believed therefore people still lived with the same beliefs that Muhammad had seen previously in Makah such as polytheism, female infanticide, drunkenness etc. , all of which went against Islamic teachings. This was greatly showed at the events at the death of Muhammad which suggests that Madinah wasn't the perfect Muslim state. For example Ali was shunned from the talks about who should succeed Muhammad as a leader, Ali and Aisha ending up having a battle against each other, this shows that still there was a considerable amount of violence.

For many Muslims Madinah was know as the Golden Era of Islam. Muhammad led in Madinah which was supposedly to many a role model for all Islamic leaders. He was a good leader and worked accordingly with his companions to ensure he was making good decisions.

Muhammad made sure to make the place less materialistic, less emphasis on money and more importantly gearing towards morals. He shunned wealth and luxuries and a new economic law was introduced called the 'Zakah' which was tithe payment. This was geared towards the less fortunate people in society, and members had to distribute their excess wealth with poorer members of the ummah. This was one major reform Muhammad made economically which was charitable and generous. In today's society, this shows Madinah was a role model because it places emphasis on giving to others and not being greedy.

Muhammad also tried to improve the rights of women at this time in Madinah, he allowed them to divorce, inherits and limited polygamy to only 4 wives per man. This was an improvement to the treatment of women, as they slowly gained more rights.

Many bold political decisions were made, for instance he declared Madinah a sanctuary city (Haram). This included monotheism, all forms of idol worship and polytheism was banned, Zakah and concern for poor and abandonment of usury, no more gambling or alcohol and raised status of women. All of which made Madinah an overall better place.

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To what extent was Madinah the perfect Muslim state?

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Many scholars have different interpretations on whether Madinah in this time period was seen as the 'perfect' Muslim state and whether Islamic states in today's society can use Yathrib as a role model. Here are some ideas... Muslim feminists points to Muhammad's time in Madinah to suggest that Islam should try to improve the status, treatment of women at this time.

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https://www.titussaltschool.co.uk/

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Kahoot! Quiz- Schools of thought Mutazilites and Asharites 

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Kahoot! Quiz- Schools of thought Mutazilites and Asharites 

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https://drive.google.com/file/d/1niiLy5sOJ-AyQD4OExMK6Nby5zaHjKMt/view?usp=sharing

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Learn Muhammad in Makkah and much more on Memrise

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Learn the key features of Muhammad's time in Makkah to help with your studies of Theme 1: Religious Figures and Sacred Texts New level.

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Gender Equality Whole Topic Learning Booklet

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Gender Equality Whole Topic Learning Booklet

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Teaching Islam @ A Level issues and further discussion

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What does Islam say about LGBT+ identities? | Tawseef Khan | School Diversity Week