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Louay Fatoohi
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My videos are derived from my research. Some are extracted in part or in full from my published works, while others are based on unpublished research.

In my work, I always endeavour to make genuine contributions to the respective subjects, whether in the form of new insights, reflections, observations, or analyses.

I hold a PhD in astronomy from the University of Durham, UK. Originally from Iraq, my wife and I have lived in the UK since 1992. I reverted from Christianity to Islam in my early twenties and have written extensively about Islam for over three decades. My main areas of interest include the Qurโ€™an, the Prophet Muแธฅammad ๏ทบ, comparative Abrahamic religions, Islamic history and theology, Sufism, and the historical Jesus.

Please use the channel links to share my videos with others. To protect the integrity of the content, downloading, changing, or embedding my videos in other content is not allowed.

All rights reserved. ยฉ 2023-2026 Louay Fatoohi

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Louay Fatoohi

๐”๐ฌ๐ข๐ง๐  โ€œ๐๐ข๐โ€˜๐šโ€ ๐ญ๐จ ๐’๐ข๐ฅ๐ž๐ง๐œ๐ž ๐ˆ๐ฃ๐ญ๐ข๐ก๐š๐: ๐‚๐ซ๐ข๐ญ๐ข๐ช๐ฎ๐ข๐ง๐  ๐ญ๐ก๐ž ๐‡๐š๐๐ข๐ญ๐ก๐ฌ ๐จ๐ง ๐ˆ๐ง๐ง๐จ๐ฏ๐š๐ญ๐ข๐จ๐ง ๐š๐ง๐ ๐“๐ก๐ž๐ข๐ซ ๐”๐ฌ๐ž

๐‘‡๐‘Ž๐‘๐‘‘๐‘–โ€˜ (declaring someone an innovator/heretic) is one of the most potent weapons of sectarianism and extremism, which zealots throughout the centuries have eagerly employed to reject legitimate differences. Yet ijtihad (independent reasoning) inherently necessitates disagreement; hence, a plurality of opinions has been at the core of all Islamic sciences since their inception. However, a narrow, dogmatic mindset that rejects differing views also managed to gain a foothold through certain scholars.

Instead of disagreement being a space for scholarly dialogue and debate, ๐‘ก๐‘Ž๐‘๐‘‘๐‘–โ€˜ turned into a tool to marginalise opponents, question their faith, and warn people against them and their ideas. Disagreement was no longer confined to analysing evidence and evaluating opinions on the scale of probability; rather, it often transformed into a struggle over who possesses the authority to define what belongs to Islam and what does not.

In this video, I discuss the concept of ๐‘๐‘–๐‘‘โ€˜๐‘Ž (innovation) in detail. After reviewing the use of the word ๐‘๐‘–๐‘‘โ€˜๐‘Ž in the Qurโ€™an, I focus on the relevant hadiths, as they are the primary source of the concept. I also investigate the issues and contradictions found in the various phrasings of these hadiths, and examine the inconsistent and arbitrary application of tabdiโ€™ practices.

Furthermore, I utilise the study of the ๐‘๐‘–๐‘‘โ€˜๐‘Ž hadiths to address two major issues in content criticism (๐‘›๐‘Ž๐‘ž๐‘‘ ๐‘Ž๐‘™-๐‘š๐‘Ž๐‘ก๐‘›) of แธคadฤซth.

1) Hadith transmission with truncation and omission

2) Hadith transmission by meaning (paraphrasing)

Both are phenomena with critical implications that have not received the deep scholarly examination they deserve.

๐“๐ก๐ข๐ฌ ๐ฉ๐จ๐๐œ๐š๐ฌ๐ญ ๐œ๐จ๐ง๐ญ๐š๐ข๐ง๐ฌ ๐จ๐ซ๐ข๐ ๐ข๐ง๐š๐ฅ ๐Ÿ๐ข๐ง๐๐ข๐ง๐ ๐ฌ.

1 week ago | [YT] | 4

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Louay Fatoohi

Never before in history has a state, nation, or regime succeeded in coercing or persuading so many governments, organisations, groups, and individuals to actively support, passively condone, or remain silent on genocide, ethnic cleansing, mass slaughter, and the treatment of civilians as legitimate targets or acceptable collateral damage.

This unsettling truth lays bare a central paradox of our modern age: ๐‘œ๐‘ข๐‘Ÿ ๐‘ข๐‘›๐‘š๐‘Ž๐‘ก๐‘โ„Ž๐‘’๐‘‘ ๐‘Ž๐‘‘๐‘ฃ๐‘Ž๐‘›๐‘๐‘’๐‘  ๐‘–๐‘› ๐‘˜๐‘›๐‘œ๐‘ค๐‘™๐‘’๐‘‘๐‘”๐‘’, ๐‘ก๐‘’๐‘โ„Ž๐‘›๐‘œ๐‘™๐‘œ๐‘”๐‘ฆ, ๐‘Ž๐‘›๐‘‘ ๐‘๐‘œ๐‘›๐‘›๐‘’๐‘๐‘ก๐‘–๐‘ฃ๐‘–๐‘ก๐‘ฆ โ„Ž๐‘Ž๐‘ฃ๐‘’ ๐‘๐‘œ๐‘–๐‘›๐‘๐‘–๐‘‘๐‘’๐‘‘ ๐‘›๐‘œ๐‘ก ๐‘ค๐‘–๐‘กโ„Ž ๐‘š๐‘œ๐‘Ÿ๐‘Ž๐‘™ ๐‘๐‘Ÿ๐‘œ๐‘”๐‘Ÿ๐‘’๐‘ ๐‘ , ๐‘๐‘ข๐‘ก ๐‘ค๐‘–๐‘กโ„Ž ๐‘Ž ๐‘ก๐‘’๐‘Ÿ๐‘Ÿ๐‘–๐‘“๐‘ฆ๐‘–๐‘›๐‘” ๐‘Ÿ๐‘’๐‘”๐‘Ÿ๐‘’๐‘ ๐‘ ๐‘–๐‘œ๐‘› ๐‘–๐‘› โ„Ž๐‘ข๐‘š๐‘Ž๐‘› ๐‘๐‘œ๐‘›๐‘ ๐‘๐‘–๐‘’๐‘›๐‘๐‘’.

This sobering observation, in turn, points to an inescapable truth: ๐‘กโ„Ž๐‘’ ๐‘š๐‘œ๐‘Ÿ๐‘Ž๐‘™ ๐‘ ๐‘Ž๐‘™๐‘ฃ๐‘Ž๐‘ก๐‘–๐‘œ๐‘› ๐‘œ๐‘“ โ„Ž๐‘ข๐‘š๐‘Ž๐‘›๐‘–๐‘ก๐‘ฆ ๐‘™๐‘–๐‘’๐‘  ๐‘–๐‘› ๐‘กโ„Ž๐‘’ ๐‘ก๐‘–๐‘š๐‘’๐‘™๐‘’๐‘ ๐‘  ๐‘ค๐‘–๐‘ ๐‘‘๐‘œ๐‘š ๐‘œ๐‘“ ๐‘กโ„Ž๐‘’ ๐‘๐‘Ž๐‘ ๐‘ก, ๐‘Ÿ๐‘Ž๐‘กโ„Ž๐‘’๐‘Ÿ ๐‘กโ„Ž๐‘Ž๐‘› ๐‘กโ„Ž๐‘’ ๐‘“๐‘™๐‘’๐‘’๐‘ก๐‘–๐‘›๐‘” ๐‘›๐‘œ๐‘ฃ๐‘’๐‘™๐‘ก๐‘–๐‘’๐‘  ๐‘œ๐‘“ ๐‘š๐‘œ๐‘‘๐‘’๐‘Ÿ๐‘› ๐‘กโ„Ž๐‘œ๐‘ข๐‘”โ„Ž๐‘ก.

3 weeks ago | [YT] | 51

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Louay Fatoohi

Ibn Taymiyya and Muแธฅammad bin สฟAbd al-Wahhฤb are often compared, not least because the latter heavily relied on and drew inspiration from the former. This is my view on the comparison, taken from a brief answer I gave when asked about this issue:

"๐ผ๐‘› ๐‘ก๐‘’๐‘Ÿ๐‘š๐‘  ๐‘œ๐‘“ ๐‘–๐‘›๐‘ก๐‘’๐‘™๐‘™๐‘’๐‘๐‘ก๐‘ข๐‘Ž๐‘™ ๐‘ ๐‘๐‘œ๐‘๐‘’ ๐‘Ž๐‘›๐‘‘ ๐‘ ๐‘โ„Ž๐‘œ๐‘™๐‘Ž๐‘Ÿ๐‘™๐‘ฆ ๐‘๐‘Ÿ๐‘’๐‘Ž๐‘‘๐‘กโ„Ž, ๐ผ๐‘๐‘› ๐‘‡๐‘Ž๐‘ฆ๐‘š๐‘–๐‘ฆ๐‘ฆ๐‘Ž ๐‘Ž๐‘›๐‘‘ ๐ผ๐‘๐‘› สฟ๐ด๐‘๐‘‘ ๐‘Ž๐‘™-๐‘Š๐‘Žโ„Žโ„Ž๐‘Žฬ„๐‘ ๐‘Ž๐‘Ÿ๐‘’ โ„Ž๐‘Ž๐‘Ÿ๐‘‘๐‘™๐‘ฆ ๐‘๐‘œ๐‘š๐‘๐‘Ž๐‘Ÿ๐‘Ž๐‘๐‘™๐‘’. ๐ผ๐‘๐‘› สฟ๐ด๐‘๐‘‘ ๐‘Ž๐‘™-๐‘Š๐‘Žโ„Žโ„Ž๐‘Žฬ„๐‘ ๐‘ค๐‘Ž๐‘  ๐‘›๐‘œ๐‘ก ๐‘Ž๐‘› ๐‘’๐‘ฅ๐‘๐‘Ž๐‘›๐‘ ๐‘–๐‘ฃ๐‘’ ๐‘œ๐‘Ÿ ๐‘œ๐‘Ÿ๐‘–๐‘”๐‘–๐‘›๐‘Ž๐‘™ ๐‘กโ„Ž๐‘’๐‘œ๐‘™๐‘œ๐‘”๐‘–๐‘Ž๐‘›; โ„Ž๐‘–๐‘  ๐‘“๐‘Ž๐‘š๐‘’ ๐‘Ž๐‘›๐‘‘ ๐‘–๐‘›๐‘“๐‘™๐‘ข๐‘’๐‘›๐‘๐‘’ ๐‘ ๐‘ก๐‘’๐‘š๐‘š๐‘’๐‘‘ ๐‘๐‘Ÿ๐‘–๐‘š๐‘Ž๐‘Ÿ๐‘–๐‘™๐‘ฆ ๐‘“๐‘Ÿ๐‘œ๐‘š โ„Ž๐‘–๐‘  ๐‘๐‘œ๐‘™๐‘–๐‘ก๐‘–๐‘๐‘Ž๐‘™ ๐‘Ž๐‘™๐‘™๐‘–๐‘Ž๐‘›๐‘๐‘’ ๐‘Ž๐‘›๐‘‘ ๐‘กโ„Ž๐‘’ ๐‘š๐‘–๐‘™๐‘–๐‘ก๐‘Ž๐‘Ÿ๐‘ฆ ๐‘๐‘Ž๐‘š๐‘๐‘Ž๐‘–๐‘”๐‘›๐‘  ๐‘กโ„Ž๐‘Ž๐‘ก ๐‘’๐‘›๐‘“๐‘œ๐‘Ÿ๐‘๐‘’๐‘‘ โ„Ž๐‘–๐‘  ๐‘๐‘ข๐‘Ÿ๐‘–๐‘ก๐‘Ž๐‘›๐‘–๐‘๐‘Ž๐‘™ ๐‘‘๐‘œ๐‘๐‘ก๐‘Ÿ๐‘–๐‘›๐‘’๐‘ .

๐ผ๐‘๐‘› ๐‘‡๐‘Ž๐‘ฆ๐‘š๐‘–๐‘ฆ๐‘ฆ๐‘Ž, ๐‘๐‘ฆ ๐‘๐‘œ๐‘›๐‘ก๐‘Ÿ๐‘Ž๐‘ ๐‘ก, ๐‘ค๐‘Ž๐‘  ๐‘Ž โ„Ž๐‘–๐‘”โ„Ž๐‘™๐‘ฆ ๐‘ ๐‘œ๐‘โ„Ž๐‘–๐‘ ๐‘ก๐‘–๐‘๐‘Ž๐‘ก๐‘’๐‘‘ ๐‘Ž๐‘›๐‘‘ ๐‘Ÿ๐‘’๐‘š๐‘Ž๐‘Ÿ๐‘˜๐‘Ž๐‘๐‘™๐‘ฆ ๐‘๐‘œ๐‘š๐‘๐‘’๐‘ก๐‘’๐‘›๐‘ก ๐‘ ๐‘โ„Ž๐‘œ๐‘™๐‘Ž๐‘Ÿ ๐‘คโ„Ž๐‘œ ๐‘š๐‘Ž๐‘‘๐‘’ ๐‘ ๐‘–๐‘”๐‘›๐‘–๐‘“๐‘–๐‘๐‘Ž๐‘›๐‘ก ๐‘๐‘œ๐‘›๐‘ก๐‘Ÿ๐‘–๐‘๐‘ข๐‘ก๐‘–๐‘œ๐‘›๐‘  ๐‘ก๐‘œ ๐‘กโ„Ž๐‘’ ๐‘š๐‘Ž๐‘—๐‘œ๐‘Ÿ ๐‘‘๐‘’๐‘๐‘Ž๐‘ก๐‘’๐‘  ๐‘œ๐‘“ โ„Ž๐‘–๐‘  ๐‘’๐‘Ÿ๐‘Žโ€”๐‘Ÿ๐‘’๐‘”๐‘Ž๐‘Ÿ๐‘‘๐‘™๐‘’๐‘ ๐‘  ๐‘œ๐‘“ ๐‘คโ„Ž๐‘’๐‘กโ„Ž๐‘’๐‘Ÿ ๐‘œ๐‘›๐‘’ ๐‘Ž๐‘”๐‘Ÿ๐‘’๐‘’๐‘  ๐‘ค๐‘–๐‘กโ„Ž โ„Ž๐‘–๐‘  ๐‘๐‘œ๐‘ ๐‘–๐‘ก๐‘–๐‘œ๐‘›๐‘ . ๐‘€๐‘ฆ ๐‘๐‘Ÿ๐‘–๐‘ก๐‘–๐‘ž๐‘ข๐‘’ ๐‘œ๐‘“ โ„Ž๐‘–๐‘š ๐‘–๐‘  ๐‘›๐‘œ๐‘ก ๐‘Ž๐‘› ๐‘Ž๐‘ก๐‘ก๐‘’๐‘š๐‘๐‘ก ๐‘ก๐‘œ ๐‘ฃ๐‘–๐‘™๐‘–๐‘“๐‘ฆ ๐‘œ๐‘Ÿ ๐‘›๐‘ข๐‘™๐‘™๐‘–๐‘“๐‘ฆ โ„Ž๐‘–๐‘  ๐‘’๐‘›๐‘ก๐‘–๐‘Ÿ๐‘’ ๐‘๐‘œ๐‘‘๐‘ฆ ๐‘œ๐‘“ ๐‘ค๐‘œ๐‘Ÿ๐‘˜; ๐‘›๐‘œ ๐‘Ÿ๐‘’๐‘Ž๐‘ ๐‘œ๐‘›๐‘Ž๐‘๐‘™๐‘’ ๐‘œ๐‘๐‘ ๐‘’๐‘Ÿ๐‘ฃ๐‘’๐‘Ÿ ๐‘ค๐‘œ๐‘ข๐‘™๐‘‘ ๐‘Ž๐‘‘๐‘ฃ๐‘œ๐‘๐‘Ž๐‘ก๐‘’ ๐‘“๐‘œ๐‘Ÿ ๐‘กโ„Ž๐‘Ž๐‘ก.

๐ผ๐‘›๐‘ ๐‘ก๐‘’๐‘Ž๐‘‘, ๐‘š๐‘ฆ ๐‘“๐‘œ๐‘๐‘ข๐‘  ๐‘–๐‘  ๐‘œ๐‘› โ„Ž๐‘–๐‘  ๐‘’๐‘ฅ๐‘ก๐‘Ÿ๐‘’๐‘š๐‘–๐‘ ๐‘š, ๐‘คโ„Ž๐‘–๐‘โ„Ž ๐‘Ÿ๐‘’๐‘š๐‘Ž๐‘–๐‘›๐‘  ๐‘Ž ๐‘”๐‘Ÿ๐‘Ž๐‘ฃ๐‘’ ๐‘Ž๐‘›๐‘‘ โ„Ž๐‘–๐‘”โ„Ž๐‘™๐‘ฆ ๐‘๐‘œ๐‘›๐‘ ๐‘’๐‘ž๐‘ข๐‘’๐‘›๐‘ก๐‘–๐‘Ž๐‘™ ๐‘๐‘Ÿ๐‘œ๐‘๐‘™๐‘’๐‘š ๐‘กโ„Ž๐‘Ž๐‘ก ๐‘ข๐‘™๐‘ก๐‘–๐‘š๐‘Ž๐‘ก๐‘’๐‘™๐‘ฆ ๐‘œ๐‘ข๐‘ก๐‘ค๐‘’๐‘–๐‘”โ„Ž๐‘  ๐‘’๐‘ฃ๐‘’๐‘Ÿ๐‘ฆ ๐‘œ๐‘กโ„Ž๐‘’๐‘Ÿ ๐‘Ž๐‘ ๐‘๐‘’๐‘๐‘ก ๐‘œ๐‘“ โ„Ž๐‘–๐‘  ๐‘™๐‘’๐‘”๐‘Ž๐‘๐‘ฆ. ๐ด๐‘™๐‘ ๐‘œ, ๐‘คโ„Ž๐‘’๐‘› ๐‘๐‘Ÿ๐‘’๐‘ ๐‘’๐‘›๐‘ก๐‘–๐‘›๐‘” ๐‘Ž๐‘›๐‘‘ ๐‘‘๐‘’๐‘“๐‘’๐‘›๐‘‘๐‘–๐‘›๐‘” โ„Ž๐‘–๐‘  ๐‘ฃ๐‘–๐‘’๐‘ค๐‘ , ๐ผ๐‘๐‘› ๐‘‡๐‘Ž๐‘ฆ๐‘š๐‘–๐‘ฆ๐‘ฆ๐‘Ž ๐‘“๐‘Ÿ๐‘’๐‘ž๐‘ข๐‘’๐‘›๐‘ก๐‘™๐‘ฆ ๐‘’๐‘š๐‘๐‘™๐‘œ๐‘ฆ๐‘’๐‘‘ ๐‘ž๐‘ข๐‘’๐‘ ๐‘ก๐‘–๐‘œ๐‘›๐‘Ž๐‘๐‘™๐‘’ ๐‘š๐‘’๐‘กโ„Ž๐‘œ๐‘‘๐‘œ๐‘™๐‘œ๐‘”๐‘–๐‘’๐‘  ๐‘กโ„Ž๐‘Ž๐‘ก ๐‘Ž๐‘Ÿ๐‘’ ๐‘ ๐‘ข๐‘๐‘ก๐‘™๐‘’ ๐‘Ž๐‘›๐‘‘ ๐‘‘๐‘–๐‘“๐‘“๐‘–๐‘๐‘ข๐‘™๐‘ก ๐‘ก๐‘œ ๐‘‘๐‘’๐‘ก๐‘’๐‘๐‘ก, ๐‘ ๐‘œ๐‘š๐‘’ ๐‘œ๐‘“ ๐‘คโ„Ž๐‘–๐‘โ„Ž, ๐‘–๐‘› ๐‘š๐‘ฆ ๐‘ฃ๐‘–๐‘’๐‘ค, ๐‘Ž๐‘š๐‘œ๐‘ข๐‘›๐‘ก ๐‘ก๐‘œ ๐‘–๐‘›๐‘ก๐‘’๐‘™๐‘™๐‘’๐‘๐‘ก๐‘ข๐‘Ž๐‘™ ๐‘‘๐‘’๐‘๐‘’๐‘๐‘ก๐‘–๐‘œ๐‘›. ๐‘ˆ๐‘™๐‘ก๐‘–๐‘š๐‘Ž๐‘ก๐‘’๐‘™๐‘ฆ, ๐‘–๐‘ก ๐‘–๐‘  ๐‘š๐‘ฆ ๐‘๐‘œ๐‘›๐‘ก๐‘’๐‘›๐‘ก๐‘–๐‘œ๐‘› ๐‘กโ„Ž๐‘Ž๐‘ก ๐‘กโ„Ž๐‘’ ๐‘€๐‘ข๐‘ ๐‘™๐‘–๐‘š ๐‘ค๐‘œ๐‘Ÿ๐‘™๐‘‘ ๐‘ค๐‘œ๐‘ข๐‘™๐‘‘ โ„Ž๐‘Ž๐‘ฃ๐‘’ ๐‘๐‘’๐‘’๐‘› ๐‘“๐‘Ž๐‘Ÿ ๐‘๐‘’๐‘ก๐‘ก๐‘’๐‘Ÿ ๐‘œ๐‘“๐‘“ ๐‘ค๐‘–๐‘กโ„Ž๐‘œ๐‘ข๐‘ก โ„Ž๐‘–๐‘  ๐‘–๐‘›๐‘“๐‘™๐‘ข๐‘’๐‘›๐‘๐‘’."

3 weeks ago | [YT] | 34

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Louay Fatoohi

Regrettably, แธคadฤซth studies have fallen victim to two polarised extremes:

1) Complete rejection, driven by the assumption that all แธฅadฤซths are forgeries.

2) Uncritical acceptance, characterised by an exclusive focus on the chain of transmission (isnฤd) alongside an almost complete disregard for the content (matn).

The impact of wholesale rejection remains limited because both Muslim and non-Muslim observers recognise the flaws in its underlying premise. After all, the rational approach is to evaluate individual แธฅadฤซths on their own merits. This is why the wholesale rejection of แธคadฤซth has been the extreme position of a small minority.

By contrast, the pervasive neglect of content criticism has caused profound and lasting damage to the discipline. It has been the dominant scholarly approach over the centuries. Perversely, this approach effectively makes the primary purpose of แธคadฤซth study the evaluation of its transmitters (rijฤl), rather than the guidance contained in the แธฅadฤซths themselves.

In my observation, the most dangerous threats to แธคadฤซth have been those who appointed themselves as its defenders.

1 month ago | [YT] | 50

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Louay Fatoohi

I have published a comprehensive, formal response to a highly misleading critique of my article, โ€œ50 Death Penalty Fatwฤs by Ibn Taymiyya on Creed, Law & Practice.โ€ The response also serves as a detailed exposรฉ of the strategies and techniques used to defend Ibn Taymiyya. The article is too long to publish here, so I am providing the Facebook link.

www.facebook.com/LouayFatoohi/posts/pfbid0Ua1sA4Moโ€ฆ

This is the introduction to the article:

Defending Ibn Taymiyya against the charge of extremism is exceedingly hard; exonerating him is impossible. Any apologetic undertaking of this nature is inevitably bound to fall into various categories of error: methodological, historical, analytical, and factual.

A passionate defence of Ibn Taymiyya risks making the apologetic scholar appear amateurish, the competent expert naive, and the well-informed ill-informed. It does a disservice to both Ibn Taymiyya and the defender. The main victims, however, are readers who lack access to primary sources or familiarity with the technical issues involved.

Arguing that Ibn Taymiyya was not an extremist is a project that is dead on arrival for a simple reason: extremism is structural in Ibn Taymiyyaโ€™s writings, rather than a matter of sporadic statements scattered across his works. The presence of extremism in Ibn Taymiyyaโ€™s writings is so ubiquitous that editing it out, literally or figuratively, would destroy the integrity of the text.

1 month ago | [YT] | 37

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Louay Fatoohi

Sectarian division has plagued the Muslim Umma for centuriesโ€”dominating creed, jurisprudence, and devotional practice. But is sectarianism an inevitable feature of faith, or the result of conflating human ijtihฤd with the sacred?

In this podcast, I introduce Islamic Rethink: an internal, epistemological framework designed to separate the unassailable core of Islam from centuries of human interpretation, without resorting to secular redefinitions or external critical frameworks.

Key Topics Covered:

โ€ข The Root of Sectarianism: How "doctrinal lenses" blind believers to the historical development of sects and obscure the true core of faith.

โ€ข Core Islam vs. Human Ijtihฤd: Why secondary rulings, theological debates, and school affiliations do not define who a Muslim is.

โ€ข Islamic Rethink vs. Rethinking Islam: Defining the critical boundary between thinking within the Islamic paradigm versus imposing alien philosophical assumptions.

โ€ข The Two Axioms & Primary Tools: Grounding thought in the preservation of the Qurโ€™an and the finality of Prophet Muแธฅammad, guided by revelation and reason.

โ€ข The four Rs: The need for Reevaluation, Renewal, Reform, and Renaissance for civilisational awakening.

2 months ago | [YT] | 9

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Louay Fatoohi

I have now published the full text of the 50 fatwas by Ibn Taymiyya that I reviewed in my podcast, '50 Death Penalty Fatwas by Ibn Taymiyya on Creed, Law & Practice', along with the original Arabic text. It is available on my Facebook page: shorturl.at/cQrZ3. For easier reading and better formatting, read the full piece on my blog: shorturl.at/DOrZz.

2 months ago (edited) | [YT] | 30

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Louay Fatoohi

I was interviewed by Ali Zaka for his YouTube channel, "The Prometheans." I presented a short biography of Shaikh โ€˜Abd al-Qadir al-Jilani, spoke about the edition and translation of his book, "Revelations of the Unseen" (Futuh al-Ghayb), which my wife and I published, and discussed several Sufi concepts from his writings.

https://youtu.be/Y1GtGCm4RjM

2 months ago | [YT] | 5

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Louay Fatoohi

I have published a transcript of my latest video on Facebook. The text is too long to post here. This is the link shorturl.at/PvLGD.

3 months ago | [YT] | 7

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Louay Fatoohi

For anyone interested in the full textโ€”including the original Arabicโ€”of the twelve fatwas by Ibn Taymiyya that I critiqued in my latest video, Iโ€™ve posted them on my Facebook page: shorturl.at/iodx3.

3 months ago | [YT] | 22

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