In this episode, Dr Attar explores how two major theologians — al-Ghazālī and Fakhr al-Dīn al-Rāzī — challenged the idea that miracles serve as proof of prophethood. Drawing on their engagement with the occult sciences, Dr Attar shows how both thinkers believed that extraordinary acts could be imitated by magicians and thaumaturges, raising new questions about what truly verifies a prophet. He concludes by proposing an Avicennian reinterpretation of miracles as signs of an elevated prophetic soul rather than evidentiary proofs.

Dr Calis introduces listeners to the rich metaphysical world of Ibn al-‘Arabī and the Akbarī tradition, where revelation is seen as an ontological process rather than a historical event. He explains how divine speech unfolds through the hierarchical realms of existence and clarifies the misunderstood distinction between risāla (messengership) and wilāya (sainthood). The discussion connects classical Sufi metaphysics to contemporary debates on divine communication.

Dr Nazir Khan presents Ibn Taymiyya’s comprehensive rethinking of prophetic evidence. Rather than relying solely on miracles, Ibn Taymiyya integrates moral integrity, rational coherence, and alignment with human nature into a broader epistemology of prophethood. The episode examines his critique of kalām theologians, his distinction between angelic and jinn-assisted feats, and his preference for Qur’anic terminology such as āyāt and barāhīn.

In this presentation, Professor Aijaz revisits David Hume’s famous critique of miracles and argues that it has major — and often overlooked — implications for Muslim philosophy of religion. He explains why arguments for prophecy based on miracle reports fail under Hume’s analysis and calls for Muslim philosophers to rethink the epistemological foundations of belief in prophecy and revelation.

Dr Jamie Turner brings the medieval philosophy of al-Fārābī into conversation with the modern thought of John Hick. He proposes that both thinkers offer a “bottom-up” model of prophecy that emphasises human intellectual and moral refinement. This model opens possibilities for religious pluralism and offers new ways to respond to epistemic and moral challenges in Islam, while still preserving much of the traditional narrative.

Dr Saemi tackles the tension between revelation and independent moral judgment. He argues that when a believer perceives a moral conflict, it is rational to follow their moral reasoning — but this does not render revelation redundant. Instead, revelation provides new moral reasons, including coordination solutions and relationship-based reasons tied to one’s bond with God.

Professor Naraghi examines Fazlur Rahman’s influential theory of revelation, focusing on its psychological dimension — how divine meaning becomes prophetic language. Drawing on the work of Iqbal and the philosophy of Charles Sanders Peirce, he clarifies Rahman’s view on how “feeling,” “idea,” and “word” interact in the Prophet’s heart to generate revelation.

Professor Kadivar surveys major models of revelation in Judaism and Christianity before proposing a distinctly Islamic alternative. He critiques six well-known non-propositional models and argues that Islam affirms a primarily propositional model grounded in the Qur’an and Sunnah — yet one that still differs significantly from classical Christian and Jewish formulations.

Dr Wahid Amin applies modern speech act theory to classical Shīʿī legal debates on divine commands. How do Qur’anic addresses to specific audiences apply to later generations? By engaging thinkers such as Mīrzā Qummī, Ākhund Khurāsānī, and Nāʾinī, he explores how divine speech maintains normative force across time and context.

Dr Ibrahim examines the role of Maryam in the Qur’an and asks why, despite her exceptional status and extensive interactions with divine messengers, most exegetical traditions exclude women from prophethood. Through a careful intra-textual reading, she highlights inconsistencies in classical arguments and proposes paths for reducing gender bias in Muslim prophetology.