Podcasts about abu hamid

Sufizem ni le pot duhovnega prečiščevanja, temveč tudi in predvsem pot spoznanja. Na tej točki sufiji razlikujejo več vrst spoznanj: čutno, razumsko in mistično. To se nadalje deli na »metafizično razkritje«, »duhovno zrenje« in celovito »okušanje« poslednje Resničnosti. Duhovno okušanje (ali v arabščini »dauq«) stoji v samem središču mistične epistemologije. Gre za neposredno, celostno, metaracionalno, nadčutno in bitnostno spoznanje, ki ga je navsezadnje mogoče doseči le z Božjo milostjo. Znameniti teolog in mistik iz 12. stoletja Abu Hamid al-Ghazali ugotavlja, da se do bistva sufizma ni mogoče dokopati drugače kot ravno prek mističnega okušanja (Rešitelj, str. 55). Kajti resnične duhovne preobrazbe ni mogoče doseči le z učenjem in intelektualnim naporoma, temveč le z duhovno prakso in neposrednim notranjim izkustvom. Duhovno okušanje za Al-Ghazalija predstavlja jedro religioznega življenja. Tako tisti, ki razodetvene resnice navsezadnje ne »okusi« (t. j. doživi, izkusi) na duhovni način, ostane na ravni pojma oziroma – mrtve črke. Sufizem, ki ravno temelji na neposrednem notranjem izkustvu posameznika, zato pomeni eksistencialno revitalizacijo religioznega življenja v islamu. Če je razumsko spoznanje »vrednejše« od preprostega verovanja, pa je neposredno okušanje »vrednejše« od razumskega spoznanja. Znanje je prepričanje na podlagi dokazov in argumentov, medtem ko je mistično okušanje bitnostno doživetje duhovne resničnosti. Prvo je intelektualno-racionalno, drugo eksistencialno-intuitivno. Direktno mistično okušanje je, sledeč Al-Ghazaliju, podobno duhovnemu zrenju, »ki predmet [spoznanja] naredi tako otipljiv, kakor da bi ga vzel v roke« (Rešitelj, str. 72). »Dauq« kot terminus technicus sufijske gnoze tako ni le poseben in privilegiran način spoznanja, temveč omogoča tudi dostop do ravni in dimenzij resničnosti, do katerih čuti in razum nimajo dostopa. Tistemu, ki duhovno-mističnega okušanja ni deležen, Al-Ghazali svetuje, da se o njem vsaj pouči iz izkušenj in izpovedi drugih. Kajti kdor svoj čas preživlja z mistiki in ljudmi kontemplacije, okrepi svojo vero in svoj značaj.

In this episode, we discuss Mohammad Rustom's new book, Inrushes of the Heart, which delves into the life and thought of the Muslim philosopher and Sufi master 'Ayn al-Quḍāt Hamadānī. The conversation explores the book's insights into 'Ayn al-Quḍāt's original teachings on topics such as God, human agency, and spiritual practice. Path & Present is a long form conversation hosted by poet, emcee, and teaching-artist Baraka Blue with friends and guests including artists, musicians, authors, and scholars to collectively explore what it means to walk a path of awakening and spiritual discernment in the modern world. Topics covered include spirituality/religion/metaphysics, community, art/music, psychology, social justice, Islam and Muslims in the West, and earth stewardship. Path & Present Is a community endeavor produced for the sake of sharing the stories of our communities and amplifying the forces of positivity and goodness in the universe. It is made possible through the support of our sponsors such as SufiCorner as well as from our community. Support Our Podcast: Help us keep these conversations going by becoming a patron. Enjoy exclusive content and behind-the-scenes access while supporting our mission.

Spoznaj samega sebe je filozofski imperativ na katerega so misleci in modreci vedno znova opominjali človeka in ga tako spodbujali, da odkrije svoje bistvo in svoj položaj v kozmosu. Kajti spoznanju Resnice o svetu predhodi spoznanje spoznavajočega subjekta – četudi je takšno razmerje navsezadnje dialektično (kot »tubit« smo namreč vselej že tudi »bit-v-svetu«). Da je človek misleče bitje, je učil že Aristoteles; da k mišljenju sodi predvsem razmišljanje o samemu sebi, so učili domala vsi filozofi, ki so mu sledi. Vprašanje o spoznanju samega sebe je tako postalo tudi eno od osnovnih vprašanj muslimanskih učenjakov. Znameniti filozof, teolog in mistik iz 11. stoletja, Abu Hamid al-Ghazali, je tej temi posvetil celotno delo z naslovom »Eliksir Srečnosti«. Kot nakazuje že naslov knjige, je za al-Ghazalija srečnost neločljivo povezana od spoznanja, katerega glavni cilj je spoznanje samega sebe. S srečnostjo ni mišljen zgolj nekakšen bežen občutek sreče, veselja ali čustvene vznesenosti. Mišljeno je duhovno-eksistencialno stanje osebne izpopolnjenosti in samouresničtve, ki ju je po al-Ghazaliju mogoče doseči zgolj v sintezi (resnične) vednosti in (pravilnega) delovanja. Kot tako, samospoznavanje po svojem pojmu predstavlja nikoli povsem zaključen proces, ki terja ne samo neprestano širjenje obzorja, temveč in predvsem udejstvovanje in pravilno, tj. etično ravnanje. Slednje pa vselej predpostavlja samopremagovanje; kajti le tisti, ki si prizadeva za neprestanim preseganjem samega sebe, raste v vednosti, ki ni le intelektualna oz. teoretska, temveč izkustvena in zato prehaja v modrost. K spoznavanju samega sebe sodi prvenstveno spoznavanje svoje duše: svojih vidnih in skritih misli, svojih čustev, namenov, svoje zavesti in vesti ter svojih lastnih demonov. To spozanje je pogoj za samopremagovanje, ki je pogoj samoizpopolnitve – tako v spoznavnem kot moralnem smislu. K spoznanju samega sebe sodi v isti meri spoznanje svojega Praizvora. V religijskem kontekstu to pomeni: spoznanje svoje lastne ustvarjenosti v fundamentalni odvisnosti od neskončne in večne Presežnosti. K samospoznavanju sodi nadalje nujno razmišljanje o lastni končnosti, o smrti in tistemu, kar naj bi sledilo po njej. Kot pravi an-Niffari: »Kdor je pripravljen za kontemplacijo o lastnem koncu, ne bo podlegel pritisku skušnjave.« Za muslimanske mistike spoznavanje samega sebe pomeni predvsem spoznanje lastnih duševno-duhovnih stanj in notranjih sil, spoznanje nevidnega sveta in »dejanj srca«. K resničnemu spoznavanju sodi navsezadnje vedno tudi spoznavanje svoje nevednosti. Tako imenovana »učena nevednost« krepi ponižnost in strahospoštovanje, ki nista le vrlini temveč podlaga spoznavno-duhovnega vzpona, katerega cilj se odmika v Neskončno. Spoznanje samega sebe je eksistencialno spoznanje, saj bistveno zadeva spoznanje lastne eksistence. Tako bo samospoznanje še naprej ostala eksistencialna naloga in neobhodljiv podvig človeka kot razmišljajočega, eksistirajočega in iskajočega bitja.

O conde de Bracken acaba de voltar de uma visita à Síria, onde foi apresentado ao sheik Abu Hamid, o dono dos mais magníficos cavalos árabes que já viu; e relata todas as maravilhas da viagem ao seu bom amigo, o capitão Charles Kenwood, em seu clube na St. James's Street.

Dans une de ses balades à la FNAC, Mathou découvre le livre "la vie après la mort en Islam". Une traduction du livre d' Abou Hamid Al-Ghazâlî, une personnalité très importante dans le monde islamique. « Al-Durra al-Fâkhira » est le titre arabe du présent ouvrage écrit par Al-Ghazâlî au 12ème siècle. L'auteur traite dans ce livre des thèmes suivant : - la première mort - la seconde mort ou la mort terrestre - la mort des bienheureux - la mort de l'impie - les différentes étapes passées dans la tombe - le jour de la résurrection. La lecture nous amène à une sérieuse remise en question et à prendre encore plus conscience du caractère éphémère de la vie d'ici-bas. Le lecteur appréciera particulièrement les informations, de premier ordre, qu'Al-Ghazâlî dévoile sur la connaissance du monde de l'au-delà. Le traducteur donne des précisions notamment en note de bas de page, ainsi que des références (ce qui est important parce qu'on a les sources et ça témoigne du sérieux du travail qui a été fait. ) La vie après la mort en Islam, une perle précieuse pour dévoiler la connaissance du monde à venir. --- Send in a voice message: https://podcasters.spotify.com/pod/show/cocon-spirituel/message

Mit Falafelteig zu "Die Höhle der Löwen" - Amjad Abu Hamid war genau dort Amjad - Stand up Comedian und Start up Gründer. Unterwegs auf den Bühnen Deutschlands mit seinem aktuellen Soloprogramm "Radikal witzig". Vor kurzem Gast bei Höhle der Löwen mit seinem Unternehmen Amjad Foods und seinem ersten Produkt "Mamas Falafelteig".   Dein größter Fehler als Unternehmer?: Investition in fremdes Eigentum bei der Gründung einer Soccerhalle. Deine Lieblings-Internet-Ressource?: Canva, Inshot, Social Media Plattformen     Deine beste Buchempfehlung: Buchtitel 1:   Buchtitel 2:   Kontaktdaten des Interviewpartners: Homepage https://www.amjad-comedy.de/ YouTube https://www.youtube.com/channel/UCvq54BEuT32QfFGIdf49o9A Instagram https://www.instagram.com/amjadcomedy/ Facebook https://www.facebook.com/amjadcomedy/ TikTok: https://www.tiktok.com/@amjadcomedy1 Homepage "Mamas Falafelteig": https://mamasfalafelteig.de/   +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Mehr Freiheit, mehr Geld und mehr Spaß mit DEINEM eigenen Podcast. Erfahre jetzt, warum es auch für Dich Sinn macht, Deinen eigenen Podcast zu starten. Jetzt hier zum kostenlosen Podcast-Workshop anmelden: http://Podcastkurs.com +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++   So fing alles an. Hier geht´s zur allerersten Episode von TomsTalkTime.com – DER Erfolgspodcast. Und ja, der Qualitätsunterschied sollte zu hören sein. Aber hey, dass war 2012…

Spoznaj samega sebe je filozofski imperativ, na katerega so misleci in modreci vedno znova opominjali človeka in ga tako spodbujali, da odkrije svoje bistvo in svoj položaj v kozmosu. Kajti spoznanju Resnice o svetu predhodi spoznanje spoznavajočega subjekta – čeprav je tako razmerje navsezadnje dialektično (kot »tubit« smo namreč vselej že tudi »bit-v-svetu«). Da je človek misleče bitje, je učil že Aristotel; da k mišljenju sodi predvsem razmišljanje o samem sebi, so učili tako rekoč vsi filozofi, ki so mu sledili.Vprašanje o spoznanju samega sebe je tako postalo tudi eno izmed osnovnih vprašanj muslimanskih učenjakov. Znameniti filozof, teolog in mistik iz 11. stoletja Abu Hamid al-Ghazali je tej temi posvetil celotno delo z naslovom »Eliksir Srečnosti«. Kot nakazuje že naslov knjige, je za al-Ghazalija srečnost neločljivo povezana od spoznanja, katerega glavni cilj je spoznanje samega sebe. S srečnostjo ni mišljen zgolj nekakšen bežen občutek sreče, veselja ali čustvene vznesenosti. Mišljeno je duhovno-eksistencialno stanje osebne izpopolnjenosti in samouresničtve, ki ju je po al-Ghazaliju mogoče doseči zgolj v sintezi (resnične) vednosti in (pravilnega) delovanja. Kot tako samospoznavanje po svojem pojmu predstavlja nikoli povsem dokončan proces, ki zahteva ne samo nenehno širjenje obzorja, temveč in predvsem udejstvovanje in pravilno, tj. etično ravnanje. To pa vselej predpostavlja samopremagovanje; kajti le tisti, ki si prizadeva za nenehno preseganje samega sebe, raste v vednosti, ki ni le intelektualna oziroma teoretska, temveč izkustvena in zato prehaja v modrost.K spoznavanju samega sebe sodi prvenstveno spoznavanje svoje duše: svojih vidnih in skritih misli, svojih čustev, namenov, svoje zavesti in vesti ter svojih lastnih demonov. To spozanje je pogoj za samopremagovanje, ki je pogoj samoizpopolnitve – tako v spoznavnem kot moralnem smislu. K spoznanju samega sebe sodi v isti meri spoznanje svojega Praizvora. V religijskem kontekstu to pomeni: spoznanje svoje lastne ustvarjenosti v fundamentalni odvisnosti od neskončne in večne Presežnosti. K samospoznavanju sodi nadalje nujno razmišljanje o lastni končnosti, o smrti in tistemu, kar naj bi sledilo po njej. Kot pravi an-Niffari: »Kdor je pripravljen za kontemplacijo o lastnem koncu, ne bo podlegel pritisku skušnjave.« Za muslimanske mistike spoznavanje samega sebe pomeni predvsem spoznanje lastnih duševno-duhovnih stanj in notranjih sil, spoznanje nevidnega sveta in »dejanj srca«.K resničnemu spoznavanju sodi navsezadnje vedno tudi spoznavanje svoje nevednosti. Tako imenovana »učena nevednost« krepi ponižnost in strahospoštovanje, ki nista le vrlini temveč podlaga spoznavno-duhovnega vzpona, katerega cilj se odmika v Neskončno. Spoznanje samega sebe je eksistencialno spoznanje, saj bistveno zadeva spoznanje lastne eksistence.Tako bo samospoznanje še naprej ostala eksistencialna naloga in neobhodljiv podvig človeka kot razmišljajočega, eksistirajočega in iskajočega bitja.

This weekend we bring to you “The Confessions of Al-Ghazali: Deliverance from Error”, the autobiography of Imam Ghazali, which is considered a work of great importance in scholarship, religious sciences and philosophy. Enjoy this complete audiobook/videbook with captions, relaxing music and visuals to help you stay engaged.

Spoznaj samega sebe je filozofski imperativ, na katerega so misleci in modreci vedno znova opominjali človeka in ga tako spodbujali, naj odkrije svoje bistvo in svoj položaj v vesolju. Kajti pred spoznanjem Resnice o svetu pride spoznanje spoznavajočega subjekta – četudi je tako razmerje navsezadnje dialektično (kot »tubit« smo namreč vselej že tudi »bit-v-svetu«). Da je človek misleče bitje, je učil že Aristoteles; da k mišljenju sodi predvsem razmišljanje o samem sebi, so učili skoraj vsi filozofi, ki so mu sledili. Vprašanje o spoznanju samega sebe je tako postalo tudi eno osnovnih vprašanj muslimanskih učenjakov. Znameniti filozof, teolog in mistik iz 11. stoletja Abu Hamid al-Ghazali je tej temi posvetil celotno delo z naslovom »Eliksir srečnosti«. Kot nakazuje že naslov knjige, je za al-Ghazalija srečnost neločljivo povezana s spoznanjem, katerega poglavitni cilj je spoznanje samega sebe. S srečnostjo ni mišljen le nekakšen bežen občutek sreče, veselja ali čustvene vznesenosti. Mišljeno je duhovno-eksistencialno stanje osebne izpolnjenosti in samouresničtve, ki ju je po al-Ghazaliju mogoče doseči le s sintezo (resnične) vednosti in (pravilnega) delovanja. Samospoznavanje kot pojem je nikoli popolnoma dokončan proces, ki zahteva ne samo nenehno širjenje obzorja, temveč in predvsem delovanje in pravilno, tj. etično ravnanje. Za to pa je vselej potrebno samopremagovanje; kajti le tisti, ki si prizadeva, da bi ves čas presegal samega sebe, raste v vednosti, ki ni le intelektualna oz. teoretska, temveč izkustvena in zato prehaja v modrost. K spoznavanju samega sebe sodi predvsem spoznavanje svoje duše: svojih vidnih in skritih misli, svojih čustev, namenov, svoje zavesti in vesti ter svojih demonov. To spozanje je pogoj za samopremagovanje, ki je pogoj za samoizpopolnitev – tako v spoznavnem kot moralnem pomenu besede. K spoznanju samega sebe sodi spoznanje svojega Praizvora. V religijskem kontekstu to pomeni: spoznanje svoje lastne ustvarjenosti v temeljni odvisnosti od neskončne in večne Presežnosti. K samospoznavanju sodi tudi nujno razmišljanje o lastni končnosti, o smrti in tistem, kar naj bi prišlo po njej. Kot pravi an-Niffari: »Kdor je pripravljen na kontemplacijo o lastnem koncu, se ne bo vdal pritisku skušnjave.« Za muslimanske mistike spoznavanje samega sebe pomeni predvsem spoznanje lastnih duševno-duhovnih stanj in notranjih sil, spoznanje nevidnega sveta in »dejanj srca«. K resničnemu spoznavanju navsezadnje vedno sodi tudi spoznavanje svoje nevednosti. Tako imenovana »učena nevednost« krepi ponižnost, strah in spoštovanje, ki niso le vrline, temveč podlaga za spoznavno-duhovni vzpon, katerega cilj se odmika v Neskončno. Spoznanje samega sebe je eksistencialno spoznanje, saj bistveno zadeva spoznanje svojega obstoja. Tako bo samospoznanje še naprej ostalo eksistencialna naloga in neizogiben podvig človeka kot razmišljajočega, eksistirajočega in iskajočega bitja.

This course covers the seminal work of the sixth-century Imam, legal scholar, philosopher, and Sufi, Abu Hamid al-Ghazzali. It is centered on the obstacles to a life of faith and meaning, recognizing them, and providing ways to tame them and use them for improvement.

Sufizem ni le pot duhovnega prečiščevanja, temveč tudi in predvsem pot spoznanja. Na tej točki sufiji razlikujejo med več vrst spoznanji: čutnim, razumskim in mističnim. To se nadalje deli na »metafizično razkritje«, »duhovno zrenje« in celovito »okušanje« poslednje Resničnosti. Duhovno okušanje (ali v arabščini »dauq«) stoji v samem središču mistične epistemologije. Gre za neposredno, celostno, metaracionalno, nadčutno in bitnostno spoznanje, ki ga je navsezadnje mogoče doseči le z Božjo milostjo. Znameniti teolog in mistik iz 12. stoletja Abu Hamid al-Ghazali ugotavlja, da se do bistva sufizma ni mogoče dokopati drugače kot ravno prek mističnega okušanja (Rešitelj, str. 55). Kajti resnične duhovne preobrazbe ni mogoče doseči zgolj prek učenja in intelektualnega napora, temveč zgolj z duhovno prakso in neposrednim notranjim izkustvom. Duhovno okušanje za Al-Ghazalija predstavlja jedro religioznega življenja. Tako tisti, ki razodetvene resnice navsezadnje ne »okusi« (doživi, izkusi) na duhovni način, ostane na ravni pojma oziroma mrtve črke. Sufizem, ki ravno temelji na neposrednem notranjem izkustvu posameznika, zato pomeni eksistencialno revitalizacijo religioznega življenja v islamu. Če je razumsko spoznanje »vrednejše« od preprostega verovanja, pa je neposredno okušanje »vrednejše« od razumskega spoznanja. Znanje je prepričanje na podlagi dokazov in argumentov, medtem ko je mistično okušanje bitnostno doživetje duhovne resničnosti. Prvo je intelektualno-racionalno, slednje eksistencialno-intuitivno. Direktno mistično okušanje je, sledeč Al-Ghazaliju, podobno duhovnemu zrenju, »ki predmet [spoznanja] naredi tako otipljiv, kakor da bi ga vzel v roke« (Rešitelj, str. 72). »Dauq« kot terminus technicus sufijske gnoze tako ni le poseben in privilegiran način spoznanja, temveč omogoča tudi dostop do ravni in dimenzij resničnosti, do katerih čuti in razum nimajo dostopa. Tistemu, ki duhovno-mističnega okušanja ni deležen, Al-Ghazali svetuje, naj se o njem vsaj pouči iz izkušenj in izpovedi drugih. Kajti kdor svoj čas preživlja z mistiki in ljudmi kontemplacije, okrepi svojo vero in svoj značaj.

This course covers the seminal work of the sixth-century Imam, legal scholar, philosopher, and Sufi, Abu Hamid al-Ghazzali. It is centered on the obstacles to a life of faith and meaning, recognizing them, and providing ways to tame them and use them for improvement.

This course covers the seminal work of the sixth-century Imam, legal scholar, philosopher, and Sufi, Abu Hamid al-Ghazzali. It is centered on the obstacles to a life of faith and meaning, recognizing them, and providing ways to tame them and use them for improvement.

This course covers the seminal work of the sixth-century Imam, legal scholar, philosopher, and Sufi, Abu Hamid al-Ghazzali. It is centered on the obstacles to a life of faith and meaning, recognizing them, and providing ways to tame them and use them for improvement.

Shaykh Sa'ad Quadri joins us for another series during the last 10 nights. He will be going through the book Saviors of the lslamic Spirit authored by Shaykh Abul-Hasan Ali Nadwi. Subscribe to Masjid Uthman on Spotify or the podcasting channel of your choice on https://linktr.ee/MasjidUthman Build a masjid! https://supportmu.org/

Shaykh Sa'ad Quadri joins us for another series during the last 10 nights. He will be going through the book Saviors of the lslamic Spirit authored by Shaykh Abul-Hasan Ali Nadwi. Subscribe to Masjid Uthman on Spotify or the podcasting channel of your choice on https://linktr.ee/MasjidUthman Build a masjid! https://supportmu.org/

In this episode Christopher and Riley introduce Abu Hamid al-Ghazali and the most accessible abridged translation of one of his most beloved works, The Alchemy of Happiness, itself an abridgment by al-Ghazali of his magnum opus, The Revival of the Religious Sciences. Known as “The Proof of Islam,” Al-Ghazali is the second most important figure in the Islamic tradition after the Prophet Muhammad, and the most important theologian and mystic of Islam. He is also an acknowledged intellectual influence of perhaps the most important theologian in the Christian tradition, St. Thomas Aquinas. In The Alchemy of Happiness, al-Ghazali gives us a typology of the soul of man as possessing a set of divine attributes that both connect us to the base instincts of animals and yet set us apart as God's crowning act of creation. Al-Ghazali commends spiritual discipline to his disciples, while cautioning that the checklist of command-keeping alone only brings us to the threshold of mystical communion with God. For Latter-day Saints, interested in “truth, wherever we may find it”, one could not do much better than Al-Ghazali.

Apa barang belajar pasal wudu' kentut tak kentut ni? Tak intelek langsung. Pernahkah anda mendengar kenyataan sebegini? Hujjatul Islam, Abu Hamid al-Ghazali rahimahullah, pernah memberi teguran dan nasihat khusus kepada guru di dalam bukunya Ihya' Ulum a-Din mengenai hal ini. Di dalam Kitab Ilmu, beliau menyampaikan 8 pesanan kepada guru, dan nasihat kelima yang beliau sampaikan berbunyi begini: ‎أن المتكفل ببعض العلوم ينبغي أن لا يقبح في نفس المتعلم العلوم التي وراءه Seseorang yang diberi tanggungjawab untuk mengajar ilmu-ilmu tertentu, tidak harus baginya menanam kehinaan di dalam diri anak muridnya terhadap ilmu-ilmu lain yang tidak diajarnya.

Sufizem ni le pot duhovnega prečiščevanja, temveč tudi in predvsem pot spoznanja. Na tej točki sufiji razlikujejo med več vrst spoznanji: čutnim, razumskim in mističnim. Zadnje se potem deli na »metafizično razkritje«, »duhovno zrenje« in celovito »okušanje« poslednje Resničnosti. Duhovno okušanje (ali v arabščini »dauq«) je v samem središču mistične epistemologije. Gre za neposredno, celostno, metaracionalno, nadčutno in bitnostno spoznanje, ki ga je navsezadnje mogoče doseči le z božjo milostjo. Znameniti teolog in mistik iz 12. stoletja Abu Hamid al-Ghazali ugotavlja, da se do bistva sufizma ni mogoče dokopati drugače kot prav z mističnim okušanjem (Rešitelj, str. 55), kajti resnične duhovne preobrazbe ni mogoče doseči le z učenjem in intelektualnim naporom, temveč samo z duhovno prakso in neposrednim notranjim izkustvom. Duhovno okušanje za Al-Ghazalija pomeni jedro religioznega življenja. Tako tisti, ki razodetvene resnice navsezadnje ne »okusi« (t.j. doživi, izkusi) na duhovni način, ostane na ravni pojma oziroma – mrtve črke. Sufizem, ki temelji ravno na neposredni notranji izkušnji posameznika, zato pomeni eksistencialno revitalizacijo religioznega življenja v islamu. Kot je razumsko spoznanje »vrednejše« od preprostega verovanja, pa je neposredno okušanje »vrednejše« od razumskega spoznanja. Znanje je prepričanje na podlagi dokazov in argumentov, medtem ko je mistično okušanje bitnostno doživetje duhovne resničnosti. Prvo je intelektualno-racionalno, drugo eksistencialno-intuitivno. Neposredno mistično okušanje je, po Al-Ghazaliju, podobno duhovnemu zrenju, »ki predmet [spoznanja] naredi tako otipljiv, kakor da bi ga vzel v roke« (Rešitelj, str. 72). »Dauq« kot terminus technicus sufijske gnoze tako ni le poseben in privilegiran način spoznanja, temveč omogoča tudi dostop do ravni in dimenzij resničnosti, do katerih čuti in razum nimajo dostopa. Tistemu, ki duhovno-mističnega okušanja ne pozna, Al-Ghazali svetuje, da se o njem vsaj pouči iz izkušenj in izpovedi drugih, kajti kdor svoj čas preživlja z mistiki in ljudmi kontemplacije, okrepi svojo vero in značaj.

In diesem Gespräch kommt das Lachen nicht zu kurz. Wie sollte es auch anders sein, wenn ein Comedian zu Gast ist? Ich spreche mit Amjad aber auch über sehr emotionale und persönliche Themen. Auch die ernsten Töne kommen nicht zu kurz, denn Amjads Weg verlief alles andere als geradeaus, der in Ochtrup im Münsterland begann. Hier wurde Amjad geboren und hier begann seine Karriere als Fußballspieler, die ein jähes Ende nahm, als eine Verletzung ihn zwang, den Traum vom Fußballprofi an den Nagel zu hängen. Er begann eine Ausbildung als Automobilkaufmann, schloss eine Weiterbildung zum staatlich geprüften Betriebswirt an. Er machte sich relativ spontan mit einer Soccer Halle selbstständig und sagt selbst, dass sein Start sehr blauäugig war. Dann entdeckte Comedy für sich und absolviert seinen ersten Auftritt in einer Shisha-Bar in Aachen. Am Tag seines ersten Fernsehauftritts liegt seine Selbstständigkeit unerwartet in Scherben und er muss Insolvenz anmelden. Amjad beschreibt, wie sehr ihn die Scham des Scheiterns geprägt hat. Heute ist er als der „Comedian mit dem Rucksack“ erfolgreich. Er spielt mit den Klischees seiner Wurzeln und hat zahlreiche wichtige Comedy Preise gewonnen (u.a. Hamburger Comedy Preis – und den SWR 3 Comedy Förderpreis) und ist inzwischen regelmäßig Gast in verschiedenen Fernseh-Shows. In der Zwangs-Bühnen-Pause hat er eine Falaffel- und Humus-Manufaktur gegründet und startet mit seinem zweiten Standbein durch. Amjad erzählt uns berührende Geschichten von einer besonderen Situation mit einem Flüchtlingskind, wie er seine erste Gage einem Obdachlosen schenkte und wie herausfordernd es war, das Rezept von „Mamas Falaffel-Teig“ zu perfektionieren. Webseite Amjad ComedyFolge Amjad auf InstagramFacebookseite Falafel und Humus ManufakturVernetzte dich mit Amjad auf LinkedIn Podcast Daddy Talk Bleibe auf LinkedIn mit mir in KontaktWerde Abonnent meines Newsletters und erhalte mein kostenloses E-BookHier geht's zu den Shownotes Jede Personal Brand braucht eine StoryDein Personal Branding braucht Deine persönliche Story. Mit Hilfe deiner Personal Brand Story lässt Du Deine Zuhörer ganz nah an Dich heran. Du baust eine emotionale Verbindung zu ihnen auf und schaffst damit ein vertrauensvolles und solides Fundament für Eure Zusammenarbeit. Deine Personal Brand Story ist einzigartig und unverwechselbar. Niemand erzählt die gleiche Story wie du.Lass uns über deine Personal Brand Story sprechen. Vereinbare jetzt ein kostenfreies Vorgespräch mit mir Terminvereinbarung.www.anjakuhn.comSupport the show (https://www.buzzsprout.com/1050742)

Capita Selecta adalah kumpulan pikiran terbaik Mohammad Natsir yang dipilih dan disatukan oleh DP Sati Alimin. Terbagi ke dalam 3 jilid dan berisi tak kurang dari 183 judul. Audiobook ini dihadirkan untuk memudahkan para pemuda masa kini untuk mengakses buah pikiran cemerlang bapak NKRI sekaligus guru dakwah tersebut mulai dari filsafat-budaya, pendidikan, agama hingga tata negara, yang makin hari rasanya justru makin relevan.

We speak about the course Wisdom Crystallized: Sufi Metaphysics in 21 Verses. https://www.rumicenter.love/wisdom https://www.mohammedrustom.com Mohammed Rustom is Associate Professor of Islamic Philosophy and Islamic Studies in the College of the Humanities at Carleton University. He obtained a PhD from the University of Toronto in 2009, specializing in Islamic philosophy and literature. Professor Rustom has been the recipient of a number of academic distinctions and prizes, which include the Ibn ‘Arabi Society Latina’s Tarjuman Prize, The Institute of Ismaili Studies’ Annemarie Schimmel Fellowship, Iran’s World Prize for the Book of the Year, and Senior Fellowships courtesy of the NYU Abu Dhabi Institute’s Library of Arabic Literature and Humanities Research Fellowship programs. An internationally recognized scholar whose works have been translated into over ten languages, Professor Rustom’s research focuses on non-Western philosophy in general, and post-Avicennian Islamic philosophy in particular. He is author of The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012), co-editor of The Study Quran: A New Translation and Commentary (HarperOne, 2015), and translator of Abu Hamid al-Ghazali, The Condemnation of Pride and Self-Admiration (Islamic Texts Society, 2018). Dr. Rustom’s forthcoming books include a complete study of the worldview of the Sufi philosopher ‘Ayn al-Qudat Hamadani entitled, Inrushes of the Heart: The Sufi Philosophy of ‘Ayn al-Qudat (SUNY Press, 2021), and The Quintessence of Reality (NYU Press, 2022), which is a translation and Arabic edition of ‘Ayn al-Qudat’s robust defence of metaphysics, the Zubdat al-haqa’iq Dr. Rustom is also Associate Editor of the Journal of Sufi Studies (Brill), Commissioning Editor of the Journal of the Muhyiddin Ibn ‘Arabi Society (JMIAS), and Editorial Board member of the Library of Arabic Literature (NYU Press).

Abdullah bin Hamid Ali is a faculty member at Zaytuna College who teaches courses in Islamic law and prophetic tradition. He also specializes in Islamic law with a particular emphasis on commercial law, family law, and inheritance law. He has translated written works of Ibn Rajab al-Hanbali and Abu Hamid al-Ghazali as well as authored numerous books and articles. Twitter: @binhamidali

narrated by Chris Gratien featuring Joshua White, Neelam Khoja, Aslıhan Gürbüzel, and Maryam Patton | The political expansion of the Umayyad and Abbasid periods brought a wide range of territories into the Islamic fold. By the end of the 9th century, the Abbasid Empire could no longer exert central authority over its vast caliphate. Semi-autonomous governors throughout the Islamic world would gradually form their own dynasties. In the eastern portion of the Islamic world, this resulted in the rise of a number of Persian and Turkic dynasties that rather than displacing the Arabo-Islamic culture of early Islam, fused it with a Persianate tradition of statecraft, literature, and scholarship. In this episode, we're exploring the Turco-Persian dynasties of the 9th-13th centuries. We'll discuss the works of scholars like Ibn Sina, Abu Rayhan al-Biruni, Abu Hamid al-Ghazali, and Jalal ad-Din Muhammad Rumi and their far-reaching impacts in the Islamic world and beyond. In addition to examining the evolution of Islamic polities, we'll shed light on the rise of Sufism and how it tied the new regions of the Islamic world together. We'll call that world "Rumi's world" after the 13th century mystic, scholar, and poet who was born in Khorasan but rose to fame in the newly conquered lands of the Seljuk Empire in Anatolia. « Click for More »

narrated by Chris Gratien featuring Joshua White, Neelam Khoja, Aslıhan Gürbüzel, and Maryam Patton | The political expansion of the Umayyad and Abbasid periods brought a wide range of territories into the Islamic fold. By the end of the 9th century, the Abbasid Empire could no longer exert central authority over its vast caliphate. Semi-autonomous governors throughout the Islamic world would gradually form their own dynasties. In the eastern portion of the Islamic world, this resulted in the rise of a number of Persian and Turkic dynasties that rather than displacing the Arabo-Islamic culture of early Islam, fused it with a Persianate tradition of statecraft, literature, and scholarship. In this episode, we're exploring the Turco-Persian dynasties of the 9th-13th centuries. We'll discuss the works of scholars like Ibn Sina, Abu Rayhan al-Biruni, Abu Hamid al-Ghazali, and Jalal ad-Din Muhammad Rumi and their far-reaching impacts in the Islamic world and beyond. In addition to examining the evolution of Islamic polities, we'll shed light on the rise of Sufism and how it tied the new regions of the Islamic world together. We'll call that world "Rumi's world" after the 13th century mystic, scholar, and poet who was born in Khorasan but rose to fame in the newly conquered lands of the Seljuk Empire in Anatolia. « Click for More »

“Tamāmu l-saʻādati mabniyun ʻalā tsalātsati asyyāʼin Quwwatu l-ghadabi, Quwwatu l-Syahwati, Quwwatu l-“ilm” -Abu Hamid al_Ghazali-

“al-Naṣīḥatu sahlun, wa l-Musykilu qubūluhā, li-ʼannahā fī madhāqi muttabiʻi l-Hawā murrun, ʼidhi l-Manahī Mahbūbatun fī qulūbihim, ʻalā l-Khuṣūṣman kāna ṭāliba l-‘Ilmi l-Rasmiyyi, Musytaghila faḍli l-nafsi wa manāqibi l-dunyā” -Abu Hamid al-Ghazal-

Season 12, Episode 5. Ngaji Filsafat - Dr. Fahruddin Faiz. Abu Hamid Muhammad bin Muhammad al Ghazali ath-Thusi asy-Syafi'i (lahir di Thus; 1058 / 450 H – meninggal di Thus; 1111 / 14 Jumadil Akhir 505 H; umur 52–53 tahun) adalah seorang filsuf dan teolog muslim Persia, yang dikenal sebagai Algazel di dunia Barat abad Pertengahan. Ia berkuniah Abu Hamid karena salah seorang anaknya bernama Hamid.[butuh rujukan] Gelar dia al-Ghazali ath-Thusi berkaitan dengan ayahnya yang bekerja sebagai pemintal bulu kambing dan tempat kelahirannya yaitu Ghazalah di Bandar Thus, Khurasan, Persia (kini Iran). Sedangkan gelar asy-Syafi'i menunjukkan bahwa dia bermazhab Syafi'i. Ia berasal dari keluarga yang miskin. Ayahnya mempunyai cita-cita yang tinggi yaitu ingin anaknya menjadi orang alim dan saleh. Imam Al-Ghazali adalah seorang ulama, ahli pikir, ahli filsafat Islam yang terkemuka yang banyak memberi sumbangan bagi perkembangan kemajuan manusia. Ia pernah memegang jabatan sebagai Naib Kanselor di Madrasah Nizhamiyah, pusat pengajian tinggi di Baghdad. Imam Al-Ghazali meninggal dunia pada 14 Jumadil Akhir tahun 505 Hijriah bersamaan dengan tahun 1111 Masehi di Thus. Jenazahnya dikebumikan di tempat kelahirannya. Yang lebih tepat sebenarnya adalah melafalkannya Al-Ghozzali ( الْغَزَّالِيُّ ), yakni dengan mentasydidkan huruf zay. Alasannya, lafaz Al-Ghazzali berasal dari kata Ghozzal ( الْغَزَّالُ ) yang bermakna tukang tenun. Al-Ghozzali dinisbatkan pada pekerjaan ini karena ayahnya adalah seorang tukang tenun bulu yang hasilnya dijual pada tokonya. Laqob ini sama seperti orang yang diberi gelar ‘atthori (العطّاري ) karena dia penjual minyak wangi atau khobbazi (الخبّازي ) karena dia menjual roti. Ibnu ‘Imad berkata: Al Ghozzali bermakna Al Ghozzal yakni tukang tenun. Demikian pula Al-‘Atthori yang bermakna tukang parfum dan Al Khobbazi yang bermakna tukang roti menurut istilah penduduk Khurosan. Demikianlah yang beliau katakan dalam kitab Al ‘Ibar. Al Isnawi berkata dalam Thobaqotnya, Al Ghozzali adalah seorang imam yang dengan namanya dada menjadi lapang, jiwa menjadi hidup, tinta-tinta menjadi berbangga ketika menulis namanya, kertas-kertas terguncang mendengar namanya, suara-suara akan jadi khusyuk dan kepala-kepala akan tertunduk. Beliau dilahirkan di Thus tahun 450 H. Ayahnya menenun bulu dan menjualnya di tokonya.

Abu Hamid al-Ghazali has been blamed for closing the door on Islamic science and starting an era of conservatism that continues to hold back the Muslim world.  Is this harsh reputation warranted?  In this episode, we look at the reality and the legend of al-Ghazali and his effects on the intellectual climate in Islam.

  We talk to Shaykh Abdullah bin Hamid Ali about his work, the madrassa system vs western scholarship, Jordan Peterson, the left vs liberalism, Nation of Islam, intersectional discourse. Abdullah bin Hamid Ali is a faculty member at Zaytuna College who teaches courses in Islamic law and prophetic tradition. He also specializes in Islamic law with particular emphasis on commercial law, family law, and inheritance law. He has translated written works of Ibn Rajab al-Hanbali and Abu Hamid al-Ghazali as well as authored numerous books and articles. Twitter: @binhamidali ============== Please support us at Patreon! Don't forget to Like and Subscribe on YouTube! ============== www.wahedinvest.com Wahed Invest set out with an idea to provide our community with a reliable, transparent, and most importantly, accessible investment product. http://6mywassiyah.refr.cc/themadmamluks www.halfourdeen.com Half our Deen is the Private Muslim Matrimonial website. www.MyWassiyah.com Receive an exclusive discount by using the link below to sign up with MyWassiyah.com Discounted Link Make sure income from investments is halal! https://www.wahedinvest.com/ ============== E-mail us your comments, feedback, and questions at TheMadMamluks@gmail.com Follow us on Twitter: @TheMadMamluks Like us on Facebook: www.facebook.com/themadmamluks View pictures of our guests and studio on Instagram: TheMadMamluks *NEW* Subscribe to watch us Live on YouTube: www.youtube.com/themadmamluks    

‪Satan’s Ways to Men’s Hearts | Abu Hamid Al-Ghazali https://aljumuah.com/satans-ways-to-mens-hearts-abu-hamid-al-ghazali-d-505-ah/#.XCs4Rwaq0G9.twitter‬

In Part III of Chapter 13, Rob and Chris learn about the different types of Muslims and what's in store for modern Islam. The plotline of the new Guardians of the Galaxy sequel is revealed by the Sunnis and it is not what you expected. Two groups of Shi'ites known as the Seveners and Twelvers believe there are divine imams hiding somewhere in the galaxy and they could be literally anywhere. One of the most influential muslim scholars, Abu-Hamid al-Ghazali, decides to abandon his job and family in an attempt to get closer to God through poverty and his wife says good riddance. Sufis began to organize themselves into spiritual fraternities and their pledges, known as fakir or dervish, were put through some pretty degrading tests. Islam suffered for a while by not accepting Industrialization while the rest of the world passed them by, but then saw a resurgence at the end of WWI as the rest of world's powers became more and more dependent on their large supply of crude oil. The Muslim calendar is extremely confusing, but that's just how they like it. TLDR: I don't bet on much, but I always bet on Hanifites.

Abu Hamid al-Ghazali (d. 1111) is one of the most famous Muslim thinkers in history. His autobiographical account, The Deliverer from Error, tells us of his spiritual crisis and transformative experience of journeying, which lead to his subsequent life as a pious recluse. From this experience al-Ghazali wrote his magnum opus, The Revival of the Religious Sciences, filled with mystical knowledge. At least that is how it has generally been read in the Euro-American tradition. Kenneth Garden, Associate Professor at Tufts University, reexamines al-Ghazali's work from an historical hermeneutical in The First Islamic Reviver: Abu Hamid al-Ghazali and his Revival of the Religious Sciences (Oxford University Press, 2014). Garden outlines the social and political contexts al-Ghazali's life demonstrating he was an active participant in Seljuk empire. A close reading of The Revival of the Religious Sciences reveals al-Ghazali's promotion of a revivalist vision of the tradition, which he called “Science of the Hereafter.” Garden also presents the strategies al-Ghazali utilized to campaign for The Revival of the Religious Sciences, the tactics of his opponents, and the historical context that may force us to rethink the purpose of his autobiography, The Deliverer from Error. In our conversation we discussed al-Ghazali's social and political life, his relationship to philosophy and mysticism, the connections between his early and later writings, the content of The Revival of the Religious Sciences, accusations against him and his legal trial, and what lead to the widespread popularity and influence of al-Ghazali's work. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska, Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him atkjpetersen@unomaha.edu.

Abu Hamid al-Ghazali (d. 1111) is one of the most famous Muslim thinkers in history. His autobiographical account, The Deliverer from Error, tells us of his spiritual crisis and transformative experience of journeying, which lead to his subsequent life as a pious recluse. From this experience al-Ghazali wrote his magnum opus, The Revival of the Religious Sciences, filled with mystical knowledge. At least that is how it has generally been read in the Euro-American tradition. Kenneth Garden, Associate Professor at Tufts University, reexamines al-Ghazali’s work from an historical hermeneutical in The First Islamic Reviver: Abu Hamid al-Ghazali and his Revival of the Religious Sciences (Oxford University Press, 2014). Garden outlines the social and political contexts al-Ghazali’s life demonstrating he was an active participant in Seljuk empire. A close reading of The Revival of the Religious Sciences reveals al-Ghazali’s promotion of a revivalist vision of the tradition, which he called “Science of the Hereafter.” Garden also presents the strategies al-Ghazali utilized to campaign for The Revival of the Religious Sciences, the tactics of his opponents, and the historical context that may force us to rethink the purpose of his autobiography, The Deliverer from Error. In our conversation we discussed al-Ghazali’s social and political life, his relationship to philosophy and mysticism, the connections between his early and later writings, the content of The Revival of the Religious Sciences, accusations against him and his legal trial, and what lead to the widespread popularity and influence of al-Ghazali’s work. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska, Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him atkjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Abu Hamid al-Ghazali (d. 1111) is one of the most famous Muslim thinkers in history. His autobiographical account, The Deliverer from Error, tells us of his spiritual crisis and transformative experience of journeying, which lead to his subsequent life as a pious recluse. From this experience al-Ghazali wrote his magnum opus, The Revival of the Religious Sciences, filled with mystical knowledge. At least that is how it has generally been read in the Euro-American tradition. Kenneth Garden, Associate Professor at Tufts University, reexamines al-Ghazali’s work from an historical hermeneutical in The First Islamic Reviver: Abu Hamid al-Ghazali and his Revival of the Religious Sciences (Oxford University Press, 2014). Garden outlines the social and political contexts al-Ghazali’s life demonstrating he was an active participant in Seljuk empire. A close reading of The Revival of the Religious Sciences reveals al-Ghazali’s promotion of a revivalist vision of the tradition, which he called “Science of the Hereafter.” Garden also presents the strategies al-Ghazali utilized to campaign for The Revival of the Religious Sciences, the tactics of his opponents, and the historical context that may force us to rethink the purpose of his autobiography, The Deliverer from Error. In our conversation we discussed al-Ghazali’s social and political life, his relationship to philosophy and mysticism, the connections between his early and later writings, the content of The Revival of the Religious Sciences, accusations against him and his legal trial, and what lead to the widespread popularity and influence of al-Ghazali’s work. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska, Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him atkjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Abu Hamid al-Ghazali (d. 1111) is one of the most famous Muslim thinkers in history. His autobiographical account, The Deliverer from Error, tells us of his spiritual crisis and transformative experience of journeying, which lead to his subsequent life as a pious recluse. From this experience al-Ghazali wrote his magnum opus, The Revival of the Religious Sciences, filled with mystical knowledge. At least that is how it has generally been read in the Euro-American tradition. Kenneth Garden, Associate Professor at Tufts University, reexamines al-Ghazali’s work from an historical hermeneutical in The First Islamic Reviver: Abu Hamid al-Ghazali and his Revival of the Religious Sciences (Oxford University Press, 2014). Garden outlines the social and political contexts al-Ghazali’s life demonstrating he was an active participant in Seljuk empire. A close reading of The Revival of the Religious Sciences reveals al-Ghazali’s promotion of a revivalist vision of the tradition, which he called “Science of the Hereafter.” Garden also presents the strategies al-Ghazali utilized to campaign for The Revival of the Religious Sciences, the tactics of his opponents, and the historical context that may force us to rethink the purpose of his autobiography, The Deliverer from Error. In our conversation we discussed al-Ghazali’s social and political life, his relationship to philosophy and mysticism, the connections between his early and later writings, the content of The Revival of the Religious Sciences, accusations against him and his legal trial, and what lead to the widespread popularity and influence of al-Ghazali’s work. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska, Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him atkjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Abu Hamid al-Ghazali (d. 1111) is one of the most famous Muslim thinkers in history. His autobiographical account, The Deliverer from Error, tells us of his spiritual crisis and transformative experience of journeying, which lead to his subsequent life as a pious recluse. From this experience al-Ghazali wrote his magnum opus, The Revival of the Religious Sciences, filled with mystical knowledge. At least that is how it has generally been read in the Euro-American tradition. Kenneth Garden, Associate Professor at Tufts University, reexamines al-Ghazali’s work from an historical hermeneutical in The First Islamic Reviver: Abu Hamid al-Ghazali and his Revival of the Religious Sciences (Oxford University Press, 2014). Garden outlines the social and political contexts al-Ghazali’s life demonstrating he was an active participant in Seljuk empire. A close reading of The Revival of the Religious Sciences reveals al-Ghazali’s promotion of a revivalist vision of the tradition, which he called “Science of the Hereafter.” Garden also presents the strategies al-Ghazali utilized to campaign for The Revival of the Religious Sciences, the tactics of his opponents, and the historical context that may force us to rethink the purpose of his autobiography, The Deliverer from Error. In our conversation we discussed al-Ghazali’s social and political life, his relationship to philosophy and mysticism, the connections between his early and later writings, the content of The Revival of the Religious Sciences, accusations against him and his legal trial, and what lead to the widespread popularity and influence of al-Ghazali’s work. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska, Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him atkjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Abu Hamid al-Ghazali (d. 1111) is one of the most famous Muslim thinkers in history. His autobiographical account, The Deliverer from Error, tells us of his spiritual crisis and transformative experience of journeying, which lead to his subsequent life as a pious recluse. From this experience al-Ghazali wrote his magnum opus, The Revival of the Religious Sciences, filled with mystical knowledge. At least that is how it has generally been read in the Euro-American tradition. Kenneth Garden, Associate Professor at Tufts University, reexamines al-Ghazali’s work from an historical hermeneutical in The First Islamic Reviver: Abu Hamid al-Ghazali and his Revival of the Religious Sciences (Oxford University Press, 2014). Garden outlines the social and political contexts al-Ghazali’s life demonstrating he was an active participant in Seljuk empire. A close reading of The Revival of the Religious Sciences reveals al-Ghazali’s promotion of a revivalist vision of the tradition, which he called “Science of the Hereafter.” Garden also presents the strategies al-Ghazali utilized to campaign for The Revival of the Religious Sciences, the tactics of his opponents, and the historical context that may force us to rethink the purpose of his autobiography, The Deliverer from Error. In our conversation we discussed al-Ghazali’s social and political life, his relationship to philosophy and mysticism, the connections between his early and later writings, the content of The Revival of the Religious Sciences, accusations against him and his legal trial, and what lead to the widespread popularity and influence of al-Ghazali’s work. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska, Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him atkjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

While media pundits and politicians bum rush the mike about President George W. Bush's plans to "surge" U.S. troop forces in Iraq, little is being said about another army there. By this I refer not to the British, who, as the junior partners in this nefarious occupation, have contributed a significant number of troops to this operation, nor to the other so-called 'coalition of the willing', most of whom have only sent token numbers. I mean the private armies, known best by the term "contractors" -- men (mostly) who work for private corporations, who are often heavily armed, and who number some 100,000. They often wear camouflage fatigues -- and many are paid six-figure salaries! Remember the notorious scandal of Abu Ghraib prison? While the fate of 7 low-level soldiers (and one female general) is generally well-known, there is rarely discussion (and rare still, legal action) on the actions of contractors. Such people played a key role in Abu Ghraib -- and play vital roles everyday in Iraq, separate and apart from the U.S. military, or any governmental structure. In Abu Ghraib, around the exact time of the events that are now infamous and historic, all of the interpreters at the prison worked for one U.S. company -- Titan Corp. At the same time (as of Jan. '04), over 1/2 of all interrogators and analysts worked for a Virginia-based company -- CAGI International. As novelist-essayist Joan Didion noted in a recent edition of The New York Review of Books: "There are now, split among more than 150 private firms, thousands of such contracts outstanding. Halliburton alone had by July 2004 contracts worth $11,431,000,000. "Private firms in Iraq has done more than build bases and bridges and prisons. They have done more than handle meals and laundry and transportation. They train Iraqi forces. They manage security. Contract interrogators from two firms, CAGI International (according to its web site 'a world leader in providing timely solutions to the intelligence community') and Titan ('a leading provider of comprehensive information and communications products, solutions, and services for National Security'), were accused of abuses at Abu Ghraib, where almost half of all interrogators and analysts were CAGI employees. They operate free of oversight. They distance the process of interrogation from the citizens in whose name, or in whose "defense," or to ensure whose "security," the interrogation is being conducted. They offer 'timely solutions.'" [Fr.: Didion, Joan, "Cheney: The Fatal Touch," The New York Review of Books, October 5, 2006, p. 56.] More than any other war in U.S. history, big companies are making big bucks by privatization of almost everything. Indeed, in a very real sense, it can be said that even torture was privatized -- as shown by the allegation that Abu Hamid, a Titan employee, hired to do interpreting at Abu Ghraib, reportedly raped a 15-year old boy there. Titan held contracts worth an estimated $657 million. CAGI had contracts in the tens of millions, at least. Speaking of Halliburton (where Vice President Dick Cheney was CEO), it proceeded to run up so many bills that it overcharged the U.S. government by more than $1 billion! One Billion! Halliburton, by the way, provided U.S. service members with contaminated drinking water -- and charged Army folks $99 to wash their laundry -- and didn't get it clean! No matter what Bush ultimately decides, a private army continues to roam Iraq, answerable only to their bosses. Armed to the teeth, they are a private army for business. Who says war is bad for business? Copyright 2007 Mumia Abu-Jamal