Something decisively shifted on October 7th for Muslims globally, as we began to realise that our pointless pursuit of personal...
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Thought
The novelist Flannery O’Connor famously wrote: “An artist prays by creating”. The lasting bastions of Andalusia, Islamic calligraphy and religious...
When a moral or logical argument cannot be refuted, a common tactic employed by the coloniser, is diversion. Public attention...
Wilfrid Scawen Blunt commented in his book, The Future of Islam, that Islam needs to “work out for itself a Reformation,”...
The famed Quran reciter and specialist in maqāmāt (modalities of Arabic music) Uthman al-Mawsili was born in 1854 in Iraq during a...
Those who have followed Sacred Footsteps for some time will know that one of the things we aim to do...
Al-Shaykh al-Akbar, ‘The Greatest Master’ Muhyiddin Ibn al-ʿArabi (1165-1240) was born in Murcia, Andalusia in modern day Spain. The period...
Neither Napoleon nor Lenin and Marx are divinely inspired So do not be fooled by their theories But a book...
Listen on iTunes | Listen on Spotify The Islamic sciences were once rooted in an underlying epistemic unity, that existed among all...
Listen on iTunes | Listen on Spotify A discussion on the need to reintroduce metaphysics based upon the Islamic conception of reality...
We begin with a key Quranic term, āyah, which we – almost always – translate as ‘verse’ in the Muslim scripture. However, this word also means ‘sign’ and herein emerges the crucial metaphysical node in our discourse. We find the following verse in (41:53): “We shall show them Our āyāt [signs/verses] in the horizons and in their own selves until it is clear to them that this is the truth.” But which meaning of āyāt (sg. āyah) is intended here: ‘verse’ or ‘sign’? Precisely both at the same time, because these two renditions are inseparable and intimately related.
In 1879, when presenting a paper on female suffrage, Louisa Bigg told her audience that, “An Eastern traveler, struck with...
