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How Ibrahim and his family showed us the path of ultimate submission to Allah.

{ وَاِذِ ابۡتَلٰۤی اِبۡرٰہٖمَ رَبُّہٗ بِکَلِمٰتٍ فَاَتَمَّہُنَّ ؕ قَالَ اِنِّیۡ جَاعِلُکَ لِلنَّاسِ اِمَامًا ؕ قَالَ وَمِنۡ ذُرِّیَّتِیۡ ؕ قَالَ لَا یَنَالُ عَہۡدِی الظّٰلِمِیۡنَ } [Surah Al-Baqarah: 124]

{ مِنَ الۡمُؤۡمِنِیۡنَ رِجَالٌ صَدَقُوۡا مَا عَاہَدُوا اللّٰہَ عَلَیۡہِ ۚ  فَمِنۡہُمۡ مَّنۡ قَضٰی نَحۡبَہٗ وَمِنۡہُمۡ مَّنۡ یَّنۡتَظِرُ ۫ۖ  وَمَا بَدَّلُوۡا تَبۡدِیۡلًا ۙ } [Surah Al-Aḥzāb: 23]

{ اِنَّاۤ اَنۡزَلۡنٰہُ فِیۡ لَیۡلَۃِ الۡقَدۡرِ ۚۖ (1) وَمَاۤ اَدۡرٰىکَ مَا لَیۡلَۃُ الۡقَدۡرِ ؕ (2) لَیۡلَۃُ الۡقَدۡرِ ۬ۙ  خَیۡرٌ مِّنۡ اَلۡفِ شَہۡرٍ ؕؔ (3) تَنَزَّلُ الۡمَلٰٓئِکَۃُ وَالرُّوۡحُ فِیۡہَا بِاِذۡنِ رَبِّہِمۡ ۚ  مِنۡ کُلِّ اَمۡرٍ ۙۛ (4) سَلٰمٌ ۟ۛ  ہِیَ حَتّٰی مَطۡلَعِ الۡفَجۡرِ ٪ (5) } [Surah Al-Qadr: 1-5]

{ وَاَنَّ ہٰذَا صِرَاطِیۡ مُسۡتَقِیۡمًا فَاتَّبِعُوۡہُ ۚ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِکُمۡ عَنۡ سَبِیۡلِہٖ ؕ ذٰلِکُمۡ وَصّٰکُمۡ بِہٖ لَعَلَّکُمۡ تَتَّقُوۡنَ } [Surah Al-Anʿām: 153]

{ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُتِبَ عَلَیۡکُمُ الصِّیَامُ کَمَا کُتِبَ عَلَی الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ لَعَلَّکُمۡ تَتَّقُوۡنَ ۙ } [Surah Al-Baqarah: 183]

عن سلمان الفارسي رضي الله عنه أنه قال: ( خطبنا رسول الله صلى الله عليه وسلم في آخر يوم من شعبان فقال : أيها الناس قد أظلكم شهر عظيم مبارك ، شهر فيه ليلة خير من ألف شهر ، جعل الله صيامه فريضة ، وقيام ليله تطوعاً ، من تقرب فيه بخصلة من الخير كان كمن أدى فريضة فيما سواه ومن أدى فيه فريضة كان كمن أدّى سبعين فريضة فيما سواه ، وهو شهر أوله رحمة وأوسطه مغفرة ، وآخره عتق من النار … الحديث

{ اِنَّمَا یَعۡمُرُ مَسٰجِدَ اللّٰہِ مَنۡ اٰمَنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَاَقَامَ الصَّلٰوۃَ وَاٰتَی الزَّکٰوۃَ وَلَمۡ یَخۡشَ اِلَّا اللّٰہَ فَعَسٰۤی اُولٰٓئِکَ اَنۡ یَّکُوۡنُوۡا مِنَ الۡمُہۡتَدِیۡنَ } [Surah At-Tawbah: 18]

{ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا ادۡخُلُوۡا فِی السِّلۡمِ کَآفَّۃً ۪ وَلَا تَتَّبِعُوۡا خُطُوٰتِ الشَّیۡطٰنِ ؕ اِنَّہٗ لَکُمۡ عَدُوٌّ مُّبِیۡنٌ } [Surah Al-Baqarah: 208]

{ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا ادۡخُلُوۡا فِی السِّلۡمِ کَآفَّۃً ۪ وَلَا تَتَّبِعُوۡا خُطُوٰتِ الشَّیۡطٰنِ ؕ اِنَّہٗ لَکُمۡ عَدُوٌّ مُّبِیۡنٌ } [Surah Al-Baqarah: 208]

{ یُرِیۡدُوۡنَ اَنۡ یُّطۡفِـُٔوۡا نُوۡرَ اللّٰہِ بِاَفۡوَاہِہِمۡ وَیَاۡبَی اللّٰہُ اِلَّاۤ اَنۡ یُّتِمَّ نُوۡرَہٗ وَلَوۡ کَرِہَ الۡکٰفِرُوۡنَ (32) ہُوَ الَّذِیۡۤ اَرۡسَلَ رَسُوۡلَہٗ بِالۡہُدٰی وَدِیۡنِ الۡحَقِّ لِیُظۡہِرَہٗ عَلَی الدِّیۡنِ کُلِّہٖ ۙ وَلَوۡ کَرِہَ الۡمُشۡرِکُوۡنَ (33) } [Surah At-Tawbah: 32-33]

{ ہُوَ الَّذِیۡۤ اَرۡسَلَ رَسُوۡلَہٗ بِالۡہُدٰی وَدِیۡنِ الۡحَقِّ لِیُظۡہِرَہٗ عَلَی الدِّیۡنِ کُلِّہٖ ۙ وَلَوۡ کَرِہَ الۡمُشۡرِکُوۡنَ } [Surah At-Tawbah: 33]

أُمَّتِي هَذِهِ أُمَّةٌ مَرْحُومَةٌ لَيْسَ عَلَيْهَا عَذَابٌ فِي الآخِرَةِ عَذَابُهَا فِي الدُّنْيَا الْفِتَنُ وَالزَّلاَزِلُ وَالْقَتْلُ ‏ ‏.‏ The Prophet (ﷺ) said: This people of mine is one to which mercy is shown. It will have no punishment in the next world, but its punishment in this world will be trials, earthquakes and being killed.

{ لَقَدۡ مَنَّ اللّٰہُ عَلَی الۡمُؤۡمِنِیۡنَ اِذۡ بَعَثَ فِیۡہِمۡ رَسُوۡلًا مِّنۡ اَنۡفُسِہِمۡ یَتۡلُوۡا عَلَیۡہِمۡ اٰیٰتِہٖ وَیُزَکِّیۡہِمۡ وَیُعَلِّمُہُمُ الۡکِتٰبَ وَالۡحِکۡمَۃَ ۚ وَاِنۡ کَانُوۡا مِنۡ قَبۡلُ لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ } [Surah Āli-ʿImrān: 164]

Abu Hurairah narrated that Prophet Muhammad (peace and blessings be upon him) said, “When a man dies, his good deeds come to an end except three: ongoing charity, beneficial knowledge, and righteous offspring who will pray for him.” (Muslim)

{ وَالۡعَصۡرِ ۙ (1) اِنَّ الۡاِنۡسَانَ لَفِیۡ خُسۡرٍ ۙ (2) اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ وَتَوَاصَوۡا بِالۡحَقِّ ۬ۙ  وَتَوَاصَوۡا بِالصَّبۡرِ ٪ (3) } [Surah Al-`Asr: 1-3]

http://www.whyIslamisTrue.com

{ فَبِمَا رَحۡمَۃٍ مِّنَ اللّٰہِ لِنۡتَ لَہُمۡ ۚ وَلَوۡ کُنۡتَ فَظًّا غَلِیۡظَ الۡقَلۡبِ لَانۡفَضُّوۡا مِنۡ حَوۡلِکَ ۪ فَاعۡفُ عَنۡہُمۡ وَاسۡتَغۡفِرۡ لَہُمۡ وَشَاوِرۡہُمۡ فِی الۡاَمۡرِ ۚ فَاِذَا عَزَمۡتَ فَتَوَکَّلۡ عَلَی اللّٰہِ ؕ اِنَّ اللّٰہَ یُحِبُّ الۡمُتَوَکِّلِیۡنَ } [Surah Âl-`Imrân: 159]

{ اِنَّ عِدَّۃَ الشُّہُوۡرِ عِنۡدَ اللّٰہِ اثۡنَا عَشَرَ شَہۡرًا فِیۡ کِتٰبِ اللّٰہِ یَوۡمَ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ مِنۡہَاۤ اَرۡبَعَۃٌ حُرُمٌ ؕ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ ۬ۙ فَلَا تَظۡلِمُوۡا فِیۡہِنَّ اَنۡفُسَکُمۡ وَقَاتِلُوا الۡمُشۡرِکِیۡنَ کَآفَّۃً کَمَا یُقَاتِلُوۡنَکُمۡ کَآفَّۃً ؕ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ مَعَ الۡمُتَّقِیۡنَ } [Surah At-Tawbah: 36]

{ وَالۡعَصۡرِ ۙ (1) اِنَّ الۡاِنۡسَانَ لَفِیۡ خُسۡرٍ ۙ (2) اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ وَتَوَاصَوۡا بِالۡحَقِّ ۬ۙ  وَتَوَاصَوۡا بِالصَّبۡرِ ٪ (3) } [Surah Al-`Asr: 1-3]

{ وَالۡفَجۡرِ ۙ (1) وَلَیَالٍ عَشۡرٍ ۙ (2) } [Surah Al-Fajr: 1-2]

{ وَمَا کَانَ لِمُؤۡمِنٍ وَّلَا مُؤۡمِنَۃٍ اِذَا قَضَی اللّٰہُ وَرَسُوۡلُہٗۤ اَمۡرًا اَنۡ یَّکُوۡنَ لَہُمُ الۡخِیَرَۃُ مِنۡ اَمۡرِہِمۡ ؕ  وَمَنۡ یَّعۡصِ اللّٰہَ وَرَسُوۡلَہٗ فَقَدۡ ضَلَّ ضَلٰلًا مُّبِیۡنًا ؕ } [Surah Al-Ahzâb: 36]

{ وَاِذِ ابۡتَلٰۤی اِبۡرٰہٖمَ رَبُّہٗ بِکَلِمٰتٍ فَاَتَمَّہُنَّ ؕ قَالَ اِنِّیۡ جَاعِلُکَ لِلنَّاسِ اِمَامًا ؕ قَالَ وَمِنۡ ذُرِّیَّتِیۡ ؕ قَالَ لَا یَنَالُ عَہۡدِی الظّٰلِمِیۡنَ } [Surah Al-Baqarah: 124]

{ شَرَعَ لَکُمۡ مِّنَ الدِّیۡنِ مَا وَصّٰی بِہٖ نُوۡحًا وَّالَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ وَمَا وَصَّیۡنَا بِہٖۤ اِبۡرٰہِیۡمَ وَمُوۡسٰی وَعِیۡسٰۤی اَنۡ اَقِیۡمُوا الدِّیۡنَ وَلَا تَتَفَرَّقُوۡا فِیۡہِ ؕ کَبُرَ عَلَی الۡمُشۡرِکِیۡنَ مَا تَدۡعُوۡہُمۡ اِلَیۡہِ ؕ اَللّٰہُ یَجۡتَبِیۡۤ اِلَیۡہِ مَنۡ یَّشَآءُ وَیَہۡدِیۡۤ اِلَیۡہِ مَنۡ یُّنِیۡبُ } [Surah Ash-Shûrâ: 13]

Special Lecture Tonight by Renowned Scholar Mawlana Muhammad Khalid Ghazipuri Nadwi, Shaykh Al Hadith of Darul Uloom Nadwat Al Ulema (Lucknow)

{ اِنَّ الَّذِیۡنَ سَبَقَتۡ لَہُمۡ مِّنَّا الۡحُسۡنٰۤی ۙ  اُولٰٓئِکَ عَنۡہَا مُبۡعَدُوۡنَ ۙ (101) لَا یَسۡمَعُوۡنَ حَسِیۡسَہَا ۚ  وَہُمۡ فِیۡ مَا اشۡتَہَتۡ اَنۡفُسُہُمۡ خٰلِدُوۡنَ ۚ (102) } [Surah Al-Anbiyâ’: 101-102]

{ اَلَمۡ تَرَ کَیۡفَ ضَرَبَ اللّٰہُ مَثَلًا کَلِمَۃً طَیِّبَۃً کَشَجَرَۃٍ طَیِّبَۃٍ اَصۡلُہَا ثَابِتٌ وَّفَرۡعُہَا فِی السَّمَآءِ ۙ (24) تُؤۡتِیۡۤ اُکُلَہَا کُلَّ حِیۡنٍۭ بِاِذۡنِ رَبِّہَا ؕ وَیَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ (25) وَمَثَلُ کَلِمَۃٍ خَبِیۡثَۃٍ کَشَجَرَۃٍ خَبِیۡثَۃِۣ اجۡتُثَّتۡ مِنۡ فَوۡقِ الۡاَرۡضِ مَا لَہَا مِنۡ قَرَارٍ (26) } [Surah Ibrâhîm: 24-26]

{ کُلُّ نَفۡسٍ ذَآئِقَۃُ الۡمَوۡتِ ؕ وَاِنَّمَا تُوَفَّوۡنَ اُجُوۡرَکُمۡ یَوۡمَ الۡقِیٰمَۃِ ؕ فَمَنۡ زُحۡزِحَ عَنِ النَّارِ وَاُدۡخِلَ الۡجَنَّۃَ فَقَدۡ فَازَ ؕ وَمَا الۡحَیٰوۃُ الدُّنۡیَاۤ اِلَّا مَتَاعُ الۡغُرُوۡرِ } [Surah Âl-`Imrân: 185]

{ فَقُلۡتُ اسۡتَغۡفِرُوۡا رَبَّکُمۡ ؕ  اِنَّہٗ کَانَ غَفَّارًا ۙ (10) یُّرۡسِلِ السَّمَآءَ عَلَیۡکُمۡ مِّدۡرَارًا ۙ (11) وَّیُمۡدِدۡکُمۡ بِاَمۡوَالٍ وَّبَنِیۡنَ وَیَجۡعَلۡ لَّکُمۡ جَنّٰتٍ وَّیَجۡعَلۡ لَّکُمۡ اَنۡہٰرًا ؕ (12) } [Surah Nûh: 10-12]

{ شَہۡرُ رَمَضَانَ الَّذِیۡۤ اُنۡزِلَ فِیۡہِ الۡقُرۡاٰنُ ہُدًی لِّلنَّاسِ وَبَیِّنٰتٍ مِّنَ الۡہُدٰی وَالۡفُرۡقَانِ ۚ فَمَنۡ شَہِدَ مِنۡکُمُ الشَّہۡرَ فَلۡیَصُمۡہُ ؕ وَمَنۡ کَانَ مَرِیۡضًا اَوۡ عَلٰی سَفَرٍ فَعِدَّۃٌ مِّنۡ اَیَّامٍ اُخَرَ ؕ یُرِیۡدُ اللّٰہُ بِکُمُ الۡیُسۡرَ وَلَا یُرِیۡدُ بِکُمُ الۡعُسۡرَ ۫ وَلِتُکۡمِلُوا الۡعِدَّۃَ وَلِتُکَبِّرُوا اللّٰہَ عَلٰی مَا ہَدٰىکُمۡ وَلَعَلَّکُمۡ تَشۡکُرُوۡنَ } [Surah Al-Baqarah: 185]

{ یٰۤاَیُّہَا النَّاسُ اتَّقُوۡا رَبَّکُمۡ ۚ اِنَّ زَلۡزَلَۃَ السَّاعَۃِ شَیۡءٌ عَظِیۡمٌ } [Surah Al-Hajj: 1]

Mawlana Rumi is perhaps the most wel-regarded poet in Islam. Thousands of commentaries were composed from Istanbul to Delhi for almost a millennium. The English translation of his poems topped the NYTimes bestseller list for a decade, all this in light of the fact that Mawlana Rumi was a Hanafi-trained Mawlana, issuing Fatwas in Seljuk Konya and Aleppo. We will discuss the biography of Mawlana Rumi and the first section of his Masnavi: the reed-bed story, where Mawlana Rumi, drawing on Quranic verses, Hadith, and vignettes from the saints, creatively sets forth the larger questions of Islamic life: What is the nature of our soul? Where did it come from? What does our soul want from truth in this world? Rumi's poetry has been taught, transmitted, and wept over for centuries across Muslim cities and instructed by Muftis and Sultans, is no coincidence. Mawlana Rumi's reading and writing of the Quran and The Prophet life are singular in their scope, creativity, and breadth.

Islamic Law, Architecture, and Muslim Cuisine Under the Mughals. Has history identified Shah Jahan as a death-struck lover? Yet pouring in the Mughal archives from Shah Jahan's period, we discover a colorfully complex world of sophisticated Islamic judicial practice, endowments (Awqaf), dazzling Islamic architecture, and a crystallization of the Mughal kitchen. During this cultural and legal efflorescence, we also encounter Shah Jahan's campaigns towards Samarqand and Hyderabad. The father of Aurangzeb, Shah Jahan's civilizational accomplishments are swept under the rug in Islamic history. Join us as we unravel this past.

{ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَنۡفِقُوۡا مِمَّا رَزَقۡنٰکُمۡ مِّنۡ قَبۡلِ اَنۡ یَّاۡتِیَ یَوۡمٌ لَّا بَیۡعٌ فِیۡہِ وَلَا خُلَّۃٌ وَّلَا شَفَاعَۃٌ ؕ وَالۡکٰفِرُوۡنَ ہُمُ الظّٰلِمُوۡنَ } [Surah Al-Baqarah: 254]

{ وَاِنۡ تَعُدُّوۡا نِعۡمَۃَ اللّٰہِ لَا تُحۡصُوۡہَا ؕ اِنَّ اللّٰہَ لَغَفُوۡرٌ رَّحِیۡمٌ } [Surah An-Nahl: 18]. If you count the bounties of Allah, you cannot count them all. Surely, Allah is Most-Forgiving, Very-Merciful.

Nur-ud-Din Muhammad Salim Jahangir is the emperor most known for art, literature, hunting, and gardens. This lecture will focus on Mughal cultural and literary achievements, examining architects and poets. It will also unravel the first interactions between the British and the Mughals, starting off with Sir Thomas Roe.

This lecture will explore the politics, military expeditions, aristocratic culture, and construction of the empire during the reign of India's longest-ruling emperor, Jalaluddin Akbar. Diving into how Akbar inherited a bureaucracy of Persians, Afghans, and Central Asians from Sher Shah Suri, this session will unravel how Mughal politics was shaped and formed by Akbar. Further, it will look at Akbar's house of translations and dialogues between Muslim intellectuals and Brahmins, the first of its ind, and how Akbar, despite being illiterate, sought to bring Timurid values to the highest strata of Indian society. It will finaly conclude with questions and reflections on his Sulh-i Kull, posthumously known as Din-i Ilahi.

{ اَفَرَءَیۡتَ مَنِ اتَّخَذَ اِلٰـہَہٗ ہَوٰىہُ وَاَضَلَّہُ اللّٰہُ عَلٰی عِلۡمٍ وَّخَتَمَ عَلٰی سَمۡعِہٖ وَقَلۡبِہٖ وَجَعَلَ عَلٰی بَصَرِہٖ غِشٰوَۃً ؕ فَمَنۡ یَّہۡدِیۡہِ مِنۡۢ بَعۡدِ اللّٰہِ ؕ اَفَلَا تَذَکَّرُوۡنَ } [Surah Al-Jâthiyah: 23]

{ وَکَاَیِّنۡ مِّنۡ اٰیَۃٍ فِی السَّمٰوٰتِ وَالۡاَرۡضِ یَمُرُّوۡنَ عَلَیۡہَا وَہُمۡ عَنۡہَا مُعۡرِضُوۡنَ } [Surah Yûsuf: 105]. { سَنُرِیۡہِمۡ اٰیٰتِنَا فِی الۡاٰفَاقِ وَفِیۡۤ اَنۡفُسِہِمۡ حَتّٰی یَتَبَیَّنَ لَہُمۡ اَنَّہُ الۡحَقُّ ؕ اَوَلَمۡ یَکۡفِ بِرَبِّکَ اَنَّہٗ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدٌ } [Surah Fussilat: 53]

This lecture will examine the life of the second Mughal emperor, Nasir Al-Din Muhammad Humayun, his inheritance of the embryonic Mughal state, his exile from Delhi to Iran, and his subsequent retrieval of Hindustan, concluding with his political statecraft in a fledgling Hanafi state.

{ الٓـمّٓ ۚ (1) ذٰلِکَ الۡکِتٰبُ لَا رَیۡبَ ۚۖۛ  فِیۡہِ ۚۛ  ہُدًی لِّلۡمُتَّقِیۡنَ ۙ (2) } [Surah Al-Baqarah: 1-2]

Learn your Muslim history and teach it to their kids

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "The believers who show the most perfect Faith are those who have the best behaviour, and the best of you are those who are the best to their wives".

The Virtues of Seclusion in Times of Confusion is a timely work about unplugging, physically and virtually, as a viable and sorely needed third option between absolute isolation from society and unrestricted social interaction. In this work that speaks to us and our time, Shaykh Abd al-Ghani al-Nabulusi brilliantly weaves together the Quranic verses, hadith reports, and counsels of the Salaf concerning self-imposed seclusion and its importance as a protective measure to safeguard our faith and shore up our spiritual defenses in times of strife and confusion (fitna). This seclusion, he tells us, is not about withdrawing completely from society and heading for the hills, but rather sitting things out, keeping busy with personal and familial concerns, minding our business staying at home. t is a call for taking careful stock of where we are spiritually and assessing where exactly our sphere of influence is and not overextending ourselves to our own detriment and the detriment of our loved ones.

The Virtues of Seclusion in Times of Confusion is a timely work about unplugging, physically and virtually, as a viable and sorely needed third option between absolute isolation from society and unrestricted social interaction. In this work that speaks to us and our time, Shaykh Abd al-Ghani al-Nabulusi brilliantly weaves together the Quranic verses, hadith reports, and counsels of the Salaf concerning self-imposed seclusion and its importance as a protective measure to safeguard our faith and shore up our spiritual defenses in times of strife and confusion (fitna). This seclusion, he tells us, is not about withdrawing completely from society and heading for the hills, but rather sitting things out, keeping busy with personal and familial concerns, minding our business staying at home. t is a call for taking careful stock of where we are spiritually and assessing where exactly our sphere of influence is and not overextending ourselves to our own detriment and the detriment of our loved ones.

The Virtues of Seclusion in Times of Confusion is a timely work about unplugging, physically and virtually, as a viable and sorely needed third option between absolute isolation from society and unrestricted social interaction. In this work that speaks to us and our time, Shaykh Abd al-Ghani al-Nabulusi brilliantly weaves together the Quranic verses, hadith reports, and counsels of the Salaf concerning self-imposed seclusion and its importance as a protective measure to safeguard our faith and shore up our spiritual defenses in times of strife and confusion (fitna). This seclusion, he tells us, is not about withdrawing completely from society and heading for the hills, but rather sitting things out, keeping busy with personal and familial concerns, minding our business staying at home. t is a call for taking careful stock of where we are spiritually and assessing where exactly our sphere of influence is and not overextending ourselves to our own detriment and the detriment of our loved ones.

The Virtues of Seclusion in Times of Confusion is a timely work about unplugging, physically and virtually, as a viable and sorely needed third option between absolute isolation from society and unrestricted social interaction. In this work that speaks to us and our time, Shaykh Abd al-Ghani al-Nabulusi brilliantly weaves together the Quranic verses, hadith reports, and counsels of the Salaf concerning self-imposed seclusion and its importance as a protective measure to safeguard our faith and shore up our spiritual defenses in times of strife and confusion (fitna). This seclusion, he tells us, is not about withdrawing completely from society and heading for the hills, but rather sitting things out, keeping busy with personal and familial concerns, minding our business staying at home. t is a call for taking careful stock of where we are spiritually and assessing where exactly our sphere of influence is and not overextending ourselves to our own detriment and the detriment of our loved ones.

The Virtues of Seclusion in Times of Confusion is a timely work about unplugging, physically and virtually, as a viable and sorely needed third option between absolute isolation from society and unrestricted social interaction. In this work that speaks to us and our time, Shaykh Abd al-Ghani al-Nabulusi brilliantly weaves together the Quranic verses, hadith reports, and counsels of the Salaf concerning self-imposed seclusion and its importance as a protective measure to safeguard our faith and shore up our spiritual defenses in times of strife and confusion (fitna). This seclusion, he tells us, is not about withdrawing completely from society and heading for the hills, but rather sitting things out, keeping busy with personal and familial concerns, minding our business staying at home. t is a call for taking careful stock of where we are spiritually and assessing where exactly our sphere of influence is and not overextending ourselves to our own detriment and the detriment of our loved ones.

The Virtues of Seclusion in Times of Confusion is a timely work about unplugging, physically and virtually, as a viable and sorely needed third option between absolute isolation from society and unrestricted social interaction. In this work that speaks to us and our time, Shaykh Abd al-Ghani al-Nabulusi brilliantly weaves together the Quranic verses, hadith reports, and counsels of the Salaf concerning self-imposed seclusion and its importance as a protective measure to safeguard our faith and shore up our spiritual defenses in times of strife and confusion (fitna). This seclusion, he tells us, is not about withdrawing completely from society and heading for the hills, but rather sitting things out, keeping busy with personal and familial concerns, minding our business staying at home. t is a call for taking careful stock of where we are spiritually and assessing where exactly our sphere of influence is and not overextending ourselves to our own detriment and the detriment of our loved ones.

The Virtues of Seclusion in Times of Confusion is a timely work about unplugging, physically and virtually, as a viable and sorely needed third option between absolute isolation from society and unrestricted social interaction. In this work that speaks to us and our time, Shaykh Abd al-Ghani al-Nabulusi brilliantly weaves together the Quranic verses, hadith reports, and counsels of the Salaf concerning self-imposed seclusion and its importance as a protective measure to safeguard our faith and shore up our spiritual defenses in times of strife and confusion (fitna). This seclusion, he tells us, is not about withdrawing completely from society and heading for the hills, but rather sitting things out, keeping busy with personal and familial concerns, minding our business staying at home. It is a call for taking careful stock of where we are spiritually and assessing where exactly our sphere of influence is and not overextending ourselves to our own detriment and the detriment of our loved ones.