Murshida Vera is telling the story of the birth of Jesus. It took 5 days as Mary was very far along in the pregnancy for Joseph and Mary to travel to Jerusalem to pay the taxes. They could not find lodging but Joseph remembered a cave where they went to spend the night. In the cave, Mary built the temple of light; Murshida instructs the group in building our temple of light according to the individual’s state of consciousness. The group chants, “This is not my body this is the temple of God”, “This is not my body, this is the altar of God” and “This is not my body, this is the chalice of God”. Murshida describes the glorified, immaculate state that Mary, being of light is in before, during and after the birth of Jesus Christ. Murshida is leading the group in meditation. Birthing has to do with the waters of life and transmutation of light into water and water into light; so involved throughout the birth of Jesus. Murshida leads with the cosmic sea meditation.

This is an introduction to mastery. Hazrat Inayat Khan says that it’s not what the master says and it’s not what the master seems to be but it’s the atmosphere that the master’s presence creates that is the proof; for no one can create an atmosphere which does not belong to his spirit. There are two kinds of masters; one is the born mystic. Hazrat Inayat Khan says (Vol. 11, pg. 35) the master knows from the beginning every meaning of his own actions. If one’s sight isn’t clear one cannot change the outlook. When one has insight one learns that our truth doesn’t reside on what we see eyes open but our truth resides in what we have discovered on the inner by perception, by apperception. All the great masters had to get rid of constrained vision and judgments, set patterns, etc. A second kind of mastery is acquired mastery; the rules include sincerity to seek after the truth, the desire to seek within for one’s own answers, the sense of judgment regarding the changes within one, etc. There has to be an inner experience, as mastery does not reside in knowledge of the world.

Mastery is being on the path. The Sufi master, Muhyiddin Ibn Al’Arabi was the called the Sheik of Sheiks. He was born on Aug. 7, 1165 and died on Nov. 16, 1240. He was a very patient and generous man; he was misunderstood during his lifetime. He had knowledge about the elements and kingdoms. Ibn Al’Arabi wandered in several countries and he became a saint before a master. He fell in love with Fatima Bint Usuf, the sage of sages and married her; they had a son. Ibn Al’Arabi met Rumi and later became a scholar.

Shams Tabriz was Rumi’s teacher. At some time every great master has had to close the door on learned knowledge and open the door to inner experience. The master has to be a stream of love; only through this steam of love can the master control the breath. Communication with all is necessary to attain. It begins with the glance, seeing the light in the creation of all the kingdoms. The glance is the number one honest communication we can have with anybody. Murshida Vera describes Shams Tabriz and Rumi’s path of mastery. Rumi’s poetry that we read today developed when Rumi slammed the door to formal knowledge and walked into the inner world of the mastery. If one can communicate with one vein of life then we’re in touch with the veins of the universal truth. On the path of mastery we are constantly giving up the old vision, the old boundaries for the new. Hazrat Inayat Khan teaches that when we experience the return journey one becomes conscious of the purpose of one’s life. We came from the spirit and we go back to the spirit. Murshida Vera describes the green man, Kidder. He is considered to be the second Adam.

Many Sufis have had experiences with Kidder. The saints have never been people seeking power; they connect with mastery. The prayer life of the saint is silent, hidden, inner work; the work on remission of sins; they are working silently. Murshida Vera describes an experience with Murshid Sam when they were traveling in a car and saw a terrible accident. Murshid Sam said a positive affirmation while looking into the eyes of the victim and then left the scene. Murshid Sam states that what’s important is keeping the positive affirmation on the breath with the image of the badly injured person restored to normal perfect health. It takes great prayer life, the silent inner work of the saint. Murshida Vera describes when Joseph was chosen by the rabbis to wed Mary, the mother of Jesus. Mary was a very introverted prayer person. Sainthood seems to demand a great self-sacrifice and work on the temptation to repeat errors in one’s lives. To reform one’s spiritual practice and to expand consciousness through new knowledge is other work of the saint. The Christ exists in all masters, saints and prophets in some period of their evolution. Murshida Vera describes Murshid Sam as a prophet first of all. The path of the saint is maybe recognized and maybe denied; they work with silent prayer and the contemplative life.

Murshida Vera is talking about the twenty purification breaths. She describes work on the water element using mercy and compassion, Er Rahman, Er Rahim; the rhythm of the water and the feeling of the water and you’re in it. Water is the biggest element in our body. Learning to master the waters is very important. Ya Wahedo, Ya Wahabo is another wasifa practice using the water element. Murshida Vera is teaching about the fire element; we are the verification of the creative effort of the divine being. The fikr practice of La Illaha Il’allah Hu is shared with the group. The fire of the fikr becomes the object of mystical apperception. We are on the path of perfection; when one has the Sufi attitude of the elements one realizes that the Divine Being also is evolving. The masters claim that the fire fikr produces the fire of Allah in the heart. The air element deals with the infinity of space, moving in every direction. Sufi self mastery is learning how to judge, value, evaluate, perceive one’s own being and progress; these are strong rules of Sufi mastery. Murshida Vera discusses Ya Mubdi’, Ya Mu’id; it restores to states of equilibrium.

Murshida Vera is reading from the book, Jesus in the Eyes of the Sufis by Dr. Javad Nurbakhsh and various other books and authors.

Murshida is speaking of Tahira who felt her father was wrong in his views; women wanted to be taught in Islam. Very early Tahira heard the women learning; her cousin gave her books to read about the reforms of Islam being discussed at that time. She wrote to the Ba’b, he named her as one of his disciples and recognized her as an advanced soul. This became the foundation of Baha’i faith of today. Tahira had strong steps to perfection similar to HIK steps to perfection. Murshida talks about our connections to trees, roots, branches and we expand on the consciousness that we could not live without the trees. Trees are healers, purification agents and clarifiers of the very air we breathe. God is in everything. When having a difficult time with another, etc. do the purification breaths, the 20 breaths at that time. HIK’s work on the heart, I am not, thou art is discussed. Lose the thought of self; recognition of your true spirit, the entity within and behind, comes through the heart. God is in me; we are one, not separate. These teachings are Hazrat Inayat Khan’s work in Vol 6, pages 213 – 215. Murshida is speaking of the heart as a mirror; HIK views on this are in Vol 4, page 264. Tahira lived in Iran in the old Persia, daughter of a Muslim priest. Her father nicknamed her Nukti the point. Her father taught her, she married young, had 3 children and died young. She loved the study of religion, was almost always with her mother and became a progressive thinker. At that time they foretold the coming of the Ba’b. Tahira said that her father was wrong and that the reforms must come. She converted many men and women and taught in private homes. She had to speak to men behind a curtain. She saw the Ba’b in vision, and sent him a note and saw the oneness of God with this man. She was made the 18th letter. She wrote many poems about the Ba’b and wrote commentaries on his work. The Ba’b was a direct descendant of Mohammed. Tahira was stoned to death and thrown into a well. Murshida speaks about Noor-un-Nissa Inayat Khan during the war.

Murshida Vera is talking about Noor-un-Nissa Inayat Khan during World War II. Murshida is encouraging us to go back to Rabia when we are lacking faith; God alone was the supplier of her needs. God’s power is the instigator of all tests in life. The women saints are very important as we can go to them when in need. They teach us how to pray, as they have an intimate, friendship oneness with God, believing in the unity between one’s being and the Divine Being. The women saints have held the feminine ideal across the ages. Murshida is encouraging us to go back to the saints to recognize the unity of consciousness; we are one and part of the whole global scene and the universes outside of our universe.

Murshida Vera is talking about women saints: Hildegard von Bingen, fine woman saint, abbess and mystic, in the Islamic times; Tahira was a great saint, and Rabia of Basra. Murshida Rabia Martin found the burial place of Rabia of Basra in Iraq. Murshida Vera is mentioning going to Stanford and the sheiks come from Iran and Iraq and how she is put at the back wall with the other women, you as a woman know your place, the back wall, be the background, observe and hold the place. Murshida thanks Jelaladdin Loras for including and promoting women and speaks of Hazrat Inayat Khan’s family. Murshida states that Sufis should be able to follow all the religions of the world and their own heritage. Murshida speaks of the invocation and the meaning of master – the spirit which has never died and has passed on from generation to generation, unity of that spirit is what the master of your time and your teaching embodies; individual masters of each religion represent. They are not separate entities. The Sufi concept, the unity of religious ideals, the unity of the spirit of mastery, which has never died, incarnates, is born again, is the unity of mastery, the spirit of guidance. The inner voice is always correct, comes from the heart. Catherine of Siena, Theresa of the Little Flower, the other Theresa are great women saints. Time to say we honor the Silsila, the chain of inherited spirituality of woman to woman. Murshida speaks of Rabia of Basra who didn’t even have the money for oil to light lamps. By the power of her devotions she brought the divine light into the room. Rabia needs to be recognized and mentioned. Murshida says to all women, “ there is no limitation on the spiritual path; the limitation is your limitation so as not to believe that you can so purify your being and clarify your thoughts and make them stand aside to perceive and apperceive the inner voice which comes from the core of the heart is the true teaching for you individually”. The group is drawing the outline of their bodies and drawing their bio magnetic fields, their emotional auras, Murshida is talking about in her life covering up insults to her under the age of 4. Somewhere along the line we have to clear the emotional body of rejection. Murshida speaks of the soul before birth which circulates outside the woman’s body, the practice of shaghal, the physical body at birth, the soul is inhaled at the first breath and at death the soul leaves the body. There is an inhalation and exhalation of all the kingdoms. Murshida is speaking of the electro-magnetic field, jemal, jelal energy, etc. The tests in one’s life and the way one masters it is the proof of one’s maqam.

Susan Haskins is the author of a book on Mary Magdelene by Harcourt Brace. Very little is known about Mary Magdelene; for two thousand years Mary Magdelene was considered a prostitute who hearing the words of Jesus Christ repented of her past and devoted her life and love to Him. Murshida Vera is discussing the Gnostic writings, which include the gospel of Mary, named after Mary Magdelene. Gnostism is the collective name for a variety of religious teachings; gnosis means secret knowledge. Murshida is presenting information about Mary Magdelene from the gospels of the early disciples and other writings.

Murshida Vera continues with information from the gospels of Mary and the gospels of Phillip about Mary Magdelene; the companion of the Savior is Mary Magdelene. The suppression of the feminine element within the church has gradually been taking place from the 2nd century and on. Then, Murshida begins with western spiritual women using the gnostic book, Pistis Sophia. Among the Gnostics, all were equal and all could function as bishop, priest or prophet. Mary Magdelene was of a far greater importance with the Gnostics than those who saw themselves as true successors to Peter.

Walk of “Toward the One” is presented. Use the prophets of your prayer life, Ya Majid, Ya Wasi’ to make it wide, vast and expansive.

Murshida Vera presents the saint and prophet, Rabia of Basra. The importance of our intention and positive affirmation is discussed. Contemplative prayer is discussed. Rabia encouraged people to pray as if it’s the last time you will ever pray. Murshida Vera tells a story of Murshida Rabia Martin; in 1938 Murshida Rabia Martin visited her son-in-law’s family in Persia; she visited Rabia of Basra’s grave. The grave was a natural circle of small shells on this barren ground in the desert. When she perambulated and prayed at the grave, Murshida Rabia Martin understood about contemplative prayer. Contemplative prayer is honoring the Divine Being, the beauty and the kingdoms, which is granted to us every day of our lives. The more one can contemplate that in nature, the more one understands the power of the light, the beauty of the trees and the constant worship of the trees; each tree has its way of recognizing the Creator. Prophecy is extending one to see beyond what one has seen before, to realize further than one has seen and to those who have attained it to get a few hints like Rabia of Basra has given us; to find it directly between oneself and the Divine Being. Prophecy has keys in it to read what might be ahead by what one sees today. It is a prayer of evolution by evolutionary practice.

Hildegard lived in the 11th century. Hildegard was called the Sybil of the Rhine; her life was an extraordinary life. Her family dedicated her (the 10th child) to God’s work. At 3 years of age she had attained to the light; she was given special attention and training. By her 9th year she was already a recluse living the life of a hermit. All of the published work of Hildegard (visions and paintings) is of originals done by nuns that she trained and lived with; the originals were lost. Hildegard was plagued all of her life by ill health; despite her ill health she went right on with her spiritual work. She established her own nunnery and others; she adopted the Benedictine rules. Hildegard became a healer because she had to learn to manage her own body; she was also a strong herbalist. She aided the poor in their illnesses and established the first hospitals of that time in Germany to care for people who needed confinement and nursing care. She performed many miracles; she was primarily a mental healer. Hildegard introduced the first hygiene of her time. She traveled back and forth between nunneries that she established and thus her teachings were constantly given from one order to the other. Hildegard put to work into the physical world the inner visions that she saw. All of Hildegard’s spiritual work was seen in conscious vision. She went through many spiritual experiences.

Hildegard of Bigen’s work was so far ahead of its time; in music she made a tremendous impress inventing musical sounds, 2 melodies going on at the same time, new chants, etc. True inner freedom allows one to be a creator all of one’s life. Hildegard wrote nine books on the kingdoms. Carl Jung studied Hildegard and he was amazed at what she had accomplished. She began the real work of the higher self after her 40-year transition. Hildegard designed her nunneries: common refectory, windows to the outside world, etc. After 65 years of age, Hildegard left all personal work and devoted herself to the benefit of humanity. She creatively expressed through music and art what she received in vision and at the same time she put down in writing what she received through the auditory channel.

Sufi Masters class: Avicenna
Garden of Zem Zem, Larkspur, CA.
March 29, 1993
"Drama in the Heavens": Murshida discusses the life and teaching of medieval Persian polymath, astronomer, physician and philosopher Abu ‘Ali al-Husayn ibn Sina (980-1037), known in the West as Avicenna. He is considered the father of early modern medicine and foremost among the philosopher-scientists of the Islamic Golden Age.

Sufi Masters class: Suhrawardi
Garden of Zem Zem, Larkspur, CA.
February 1, 1993: Part A
"Cosmology of Light": Murshida discusses the methodology and visionary life of the Persian philosopher and realized mystic Shahab al-Din al-Suhrawardi (1154-1191), known as the Master of Illumination. Selections from Suhrawardi’s eight treatises are explored as a guide to achieving a full understanding and experience of Love, Lover and Beloved.

Sufi Masters class: Suhrawardi
Garden of Zem Zem, Larkspur, CA.
February 1, 1993: Part B
"The City of the Soul": Murshida continues to explore Suhrawardi’s methodology and cosmology through the lens of the gorgeous and elaborate story telling he employed in his treatises.

Women’s Retreat
January 12, 1985
Poor audio quality

Murshida begins with practices attuning retreatants to the pure and immaculate state of Mary, the divine woman, including releasing grudges, guile and manipulation. She introduces the practice of living according to the spirit as discussed by Hazrat Inayat Khan in Vol. 4 of the Sufi Message; the wazifa practice Quddus Wahabo to bring the holy spirit into the flow of our lives; showering and strengthening the aura with light; the practice of looking into infinity; third eye or inner eye practice to develop the ability to see the aura or magnetic field around objects and beings of all kingdoms. Murshida discusses Batin, the inner, spiritual light or magnetism, the luminescence that “removes all worries and anxieties and doubts from our beings.” She emphasizes the importance of doing light work practices regularly, and the necessity of having a mentor. Mastery of the light work is something for women to work towards and for, and the practice of silence is important in this effort. The heart practice of light is introduced. Murshida begins to discuss Mary, the mother of Jesus, as “full of grace,” as one who experiences and embodies the abundance of God’s grace, given in unconditional love, with reflections on Mary’s life and on the Magnificat.

Women’s Retreat
January 12, 1985
Poor audio quality

Murshida continues to discuss the Annunciation, the Magnificat and the armor of light. An in-depth exploration of the qualities of the Archangel Gabriel is provided. Murshida emphasizes the importance of trusting one’s visions, as Mary did. Practice of the light work, such as detailed in 188a, is imperative in order to allow one’s self to trust and believe in the inner vision and in the reality of angelic beings. Belief in the angels is often shaken in childhood; it can take a lifetime to rebuild that trust. Murshida leads the group in a silent mediation on the Archangel Gabriel, followed by the wazifa practice Hu Hayy. Murshida presents Mary as an evolutionary step in human interaction with the angels, an evolution that is still ongoing. Mary lifted herself into such a high state through the light work that she could converse with Gabriel, opening that possibility to all humanity. Murshida then offers the history of Mary’s parents, and traditional stories of Mary’s infancy and early life. Stories include the role of Gabriel in Mary’s destiny and purpose, and her education in the temple from the age of 3 until 12 or 13, when she was betrothed to Joseph. Mary’s simple life in Nazareth in Joseph’s house is described.

Women’s Retreat
January 12, 1985
Poor audio quality

The retreat continues with the wazifa practice Ya Nur, Ya Alim to bring the unlimited light into our consciousness. Murshida explores Mary’s human and divine heritage, the tremendous role of the Archangel Gabriel in the lives of both sides of Mary’s family, and the education in the temple of this wise and gifted child. Murshida discusses early childhood education in modern times through the lens of Mary’s experience in the temple. Inspiring descriptions and depictions of Mary by various writers and artists from all over the world are shared. Murshida encourages the retreat participants to attune themselves to the perfection of womanhood that Mary personifies. Mary’s role as comforter and bestower of peace is emphasized, and Murshida discusses the appearance of Our Lady of Fatima to three Portuguese children in 1917. Participants are encouraged to visit the National Cathedrals in Washington, DC, to experience the wonderful chapels and artwork in both cathedrals dedicated to Mary, the Divine Mother. Traditional stories are shared surrounding Joseph of Arimathea traveling to the British Isles, bringing cuttings of the thorn tree and wildflower seeds from the Holy Land. This portion of the retreat closes with a reminder to work on unwinding the parts of one’s being that are an impediment to achieving the perfection of womanhood.

Women’s Retreat
January 12, 1985
Poor audio quality

The retreat resumes with an in-depth amplification of the great themes surrounding Mary’s pregnancy: the Immaculate Conception, the Visitation, the Magnificat, the journey to Bethlehem and preparation for Jesus’ birth. Islamic traditions regarding Mary are shared. At various points in the discussion Murshida leads the retreatants in practices, including Ya Qaza, Ya Qadr. This practice is helpful for those who have lost the will to live in difficult circumstances, such as incarceration or serious illness, bringing the power of God down into the heart so that one is willing to continue to be a human being, to “stick with it.” This practice is helpful for sexual assault survivors, in which case It should be combined with Ya Vakil. Murshida explains that Vakil is an ancient, cosmic spirit rather than an angel. Vakil is called upon as the protector of all women. This session of the retreat closes with the concentration of building one’s own temple of light within, emulating Mary cleaning the stable in preparation for the birth of Christ.

Women’s Retreat
January 12, 1985
Poor audio quality

The recording begins with a guided meditation and concentration on building one’s own inner temple of light, using the sequence “This is not my body, this is the temple of God”; “This is not my body, this is the altar of God”; “This is not my body, this is the chalice of God.” Murshida then provides a detailed description of Joseph and Mary preparing the cave or stable for Jesus’ birth – this is Mary’s temple of light. Her lap becomes the altar upon which the sacrifice of the divine child is laid. The profound initiation undergone by Mary in the hours before the birth is the moment when Mary becomes glorified as the Divine Mother of all humanity. Murshida encourages the retreatants to inventory the attributes of Divine Womanhood within themselves. Jesus’ birth is described in detail, including his transfigured state at birth. The beautiful communication between Mary and her newborn child is recounted, as are other great traditions and the rich symbology surrounding Jesus’ birth. A guided spiritual rebirthing meditation using visualization of the cosmic sea follows. Many themes are visited during and after this meditation, including elements and their colors, Elijah and Khidr, Malakut and Jabarut, visions and dreams. “We must pass through the test of fire before we reach the clear green waters.” The continuous process of rebirthing into higher consciousness throughout one’s life is discussed.

Women’s Retreat
January 12, 1985

For the first 29 minutes, this recording is unfortunately almost inaudible, but Murshida appears to be addressing the state of being in which one feels far removed from one’s goals, ideals – when a person has lost their way and strayed from the soul’s path. Practices include Ya Sami; Ya Shafi, Ya Kafi; Subhan Allah, Allahu Akbar, Alhamdulillah; “Thy light is in all forms, Thy love is in all beings.” At approximately 29:23 the audio quality improves. Murshida discusses the Flight into Egypt, sharing stories of Mary and Joseph bringing Jesus into the temple for the first days of his life, Mary’s reception of the message from God to flee into Egypt to save her son’s life, and the effect this message had upon the little family as they left the temple and their home to begin a perilous journey. Traditional stories of events on the journey are shared, some of which have profound resonance and resolution in baby Jesus’ future mission. A change in Mary’s relationship with the angels is discussed, as is the family’s safe arrival in Egypt, where they remained until the death of Herod. Traditions regarding the return to Nazareth and events that followed are recounted. The guiding role of the Archangel Gabriel in Mary’s life is again emphasized. Murshida explains that the practice of Ya Sami enables a person to listen within for guidance. The interface between Jesus and the cultures of Egypt, India and Persia is discussed, as is Mary’s ability to carry her son’s pain, allowing him to endure crucifixion.

Women’s Retreat
January 12, 1985
Poor audio quality

The first two minutes of the recording reflect traditional stories of Mary’s life after the return from Egypt, her tremendous connection with her son and ability to share in his burdens. Murshida expounds upon the changing nature, throughout her life, of Mary’s relationship with the angels. Beginning at approximately 2:20 and continuing through the end of the recording, the next day’s schedule of activities for the retreat is discussed in detail, including plans for a Universal Worship service focused on the Divine Mother.

In this inspiring talk, Murshida discusses Mary’s final initiation, the initiation of the lost child. The circumstances of this initiation develop as Jesus matures and begins to withdraw from the intimate spiritual relationship he had with his mother as an infant and small child. This change coincides with a change in Mary’s relationship to the angelic realm. The traditional story of a young Jesus being “lost” for several days, only to be found by his astounded parents sitting among the elders of the temple, discussing philosophy with great understanding and wisdom, is recounted. These events have a profound effect on Mary’s life as Jesus “cuts the psychic umbilical cord” and begins his mission, Mary leaves her quiet, reclusive life in Nazareth to follow her son. She becomes in this way the founder of the earliest Christian women’s holy orders as other women gather around her and travel with her. Mary and these holy women remain with Jesus to the very end, staying with him throughout the crucifixion when others have fled. Mary’s ability to bear Jesus’ suffering is discussed, as is her presence at the empty tomb after the resurrection. Murshida in conclusion powerfully emphasizes the manifestation of the Divine Mother in our times; the change awakened women can bring to every corner of the world through purification, dedication and action; and the crucial work of acknowledging, honoring and attuning to the divine feminine.

Sufi Masters class: Shams and Jelaluddin
Garden of Zem Zem, Larkspur, CA.
March 8, 1993: Part A
"A Mirror for All Who Stood Before Him": Murshida discusses the life, work and personality of Persian saint, scholar and mystic Shams Tabrizi (1185-1248(?)), Jelaluddin Rumi’s (1207-1273) spiritual guide; the extraordinary relationship between Shams and Jelaluddin, and the timeless poetry, beauty and wisdom which flowed from their four years together.

Sufi Masters class: Shams and Jelaluddin
Garden of Zem Zem, Larkspur, CA.
March 8, 1993: Part B
"The Best We Can Become Has a Shadow": Murshida continues to expound upon Shams’ life and complex personality, and the meaning and influence of the relationship between Shams Tabrizi and Jelaluddin Rumi, as she relates and interprets traditional stories about the two men.

Murshida Vera speaks that it is time we learn something about the wives of Mohammed and the holy women who lived at that time; how the west misunderstands the Koran or that Mohammed did not guide and protect women; it is not true that these were subjugated women. It was a time of very great disruption for Mohammed; he had experiences coming in so fast from the inner plane; being guided directly from the archangel Gabriel. Murshida discusses the great pearl of light, Nur AnWar. There are three outer tests, which verify the inner instruction most often in symbols. The Divine Beloved lives within our hearts; it’s a spark, a pearl of great light. Murshida describes where the base of the heart is in our bodies and how it differs for the male and female. The importance of the connection to the sun and the moon, the connection to the feminine cycle and when one can trust the intuition coming through the heart is presented. The receptivity of Mohammed is noted. Murshida is talking about symbolism that resides within us, the sun practices, souls coming through the Jinn plane.

Murshida is presenting information about Mohammed’s’ wives; Mohammed built homes for his wives offering protection and security and had equal time with each one. Ayesha was the only one of his wives that was a virgin; she was his companion in many ways. Khadija had five children; she gave Mohammed verification when he wasn’t sure of his own receptivity and mission. Hafsah was the daughter of Umar and had an alliance with Ayesha. There was also Zaynab. Murshida talks about the early life of Mohammed. Umm Salama was a widow, a very important woman by blood and trade; Mohammed offered protection to her, as her husband was a very devoted disciple. Tape ends with Murshida mentioning Rohanna.

Murshida Vera continues to provide information about Mohammed’s wives and family relationships and political connections. Saphia, very little is known about her, was also a Jewish. Another wife was Umm Habiba who was also a Jew. Many of his wives came from different cultures. Some other wives mentioned are Maymuna and Maria. Mohammed adopted some of these women because of a peaceful surrender of Mecca. Khadija would silently pray for and with Mohammed when he was receiving through the angel Gabriel. It was Khadija’s constant prayers, which set the example for Islamic women. Khadija died at age 65 years. Murshida describes how she came to study Islam.