Podcasts about al ghazali

Once a month I teach a tafseer class at UWA, and tonight we finished Surah al-Fatihah. We started back in April, paused in May while I was at Hajj, and picked it up again this week.This is the most important surah in our lives. We recite it at least seventeen times a day — and there has to be a reason Allah asks that of us. The whole reason we sit with it is to see how seven short verses, recited so many times that they almost slip past us, are actually a map for how to live.We began by going back over the verses we'd already covered, because the later ones don't land without them.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Bismillah — In the name of AllahThe first thing to notice is that Bismillah isn't a complete sentence. “In the name of Allah” — and then what? In Arabic this is a shibh jumla, a fragment. The sentence is left open on purpose, and you complete it with your action.That's why the Prophet ﷺ said that anything important begun without Bismillah is cut off from blessing. When you say it, you're invoking Allah's help before you've even started.From that one word, three things follow.First, it's a filter. When you put Allah's name on something, the wrong things become hard to do. I mentioned the Indonesian sheikh who was asked whether smoking is makruh or haram. He refused to give a fiqhi answer. He simply asked the man: can you say Bismillah before you smoke? The man said no, of course not, it wouldn't be appropriate. Then you already know the answer. Put a Bismillah in front of a thing, and you find out very quickly what it's worth.Second, it's a mindset. When you do something in the name of someone great, you raise your game. A footballer plays differently for his country than for his local club — the colours change how seriously he takes it. So when a Muslim acts in the name of Allah, he doesn't do things half-heartedly. The Prophet ﷺ told us Allah loves itqan — excellence, doing a thing to the best of your ability. You see it in the smallest acts, like taking wudu carefully without wasting water, and you see it across the whole of Muslim civilisation. Walk through the old mosques of Andalusia and look at the detail in the calligraphy, the care in every surface. That care begins at Bismillah. Allah is beautiful, and He loves beauty.Third, it's our source of barakah. Because we're invoking Allah's help, we stay humble when we succeed — we know it was His work through us, not our own greatness — and we stay calm when we fail, knowing there may be something better in it. We're not euphoric in success or crushed in failure. We did it Bismillah, and we leave the outcome to Him.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Alhamdulillah — All praise is for AllahThen comes gratitude — and gratitude, it turns out, is the real engine of human happiness.There's a study I keep coming back to, out of UC Berkeley and UC Davis. They took people struggling with depression and split them into groups. One group received nothing. One received medication. One was given gratitude work — every day, write down the things you're thankful for. After a month, the group that did nothing got worse, the medicated group improved, and the gratitude group improved just as much as the medicated one.But the follow-up study found something sharper. Gratitude has pillars. To be grateful you need three things: the beneficiary (you, the one receiving), the benefit (the thing itself), and the benefactor (the one who gave it).When a friend buys you a kebab, all three are obvious — you know exactly who to thank. But who do you thank for good rain on a morning you love? For the parents you didn't choose? For children born healthy? You had no hand in any of it. The Bureau of Meteorology reports the weather; it doesn't send it.This is why, for those who removed God, the gratitude eventually collapses — the mind quietly asks, who am I actually thanking? It's no accident that the self-help shelves are filling with crystals and auras and the old paganism is creeping back. People are reaching for a power to thank and finding nothing there.We already have the answer. Alhamdulillah. And the fact that Allah even taught us who to thank is itself a thing to be grateful for — which is why it becomes an endless loop. Alhamdulillah for the Alhamdulillah.Rabb al-'alamin — Lord of all worldsSo who is this we're thanking? Allah is Rabb — and Rabb doesn't just mean Lord. It carries the meaning of nurturing. Not a creator who set the universe running by its own laws and stepped back, but One who creates, sustains, and nurtures every moment. And al-'alamin — everything that exists besides Him.Then immediately: ar-Rahman, ar-Rahim.Why mercy again, so soon after Bismillah? Because it isn't repetition. Imam al-Tabari disliked calling anything in the Qur'an repetition — we repeat ourselves only when we've run out of better things to say, and Allah never has. The mercy here is placed deliberately. The word Rabb — Lord, Master — can stir fear; this is a power that can do anything to us and we can do nothing back. So the instant that fear rises, Allah answers it with love. He is not a Lord laying traps so you'll trip and fall into the fire. Every law He sets is for our benefit, not His — if all eight billion of us turned away tomorrow, it would take nothing from His majesty, and only harm ourselves.This is the balance the scholars call khawf and raja', fear and hope. Lean only on hope and you grow careless; lean only on fear and you despair. Rabb al-'alamin and ar-Rahman ar-Rahim, side by side, hold you upright.Maliki yawm id-din — Master of the Day of JudgmentThis verse is read two ways — Malik (King) and Maalik (Owner) — and here is something worth understanding about our recensions. The different readings of the Qur'an don't contradict each other the way variant manuscripts elsewhere might. They complete each other.A king and an owner aren't the same. I own this iPad — I don't call myself its king. As owner I can use it, lend it, smash it, and no one can question me; I control every detail. But you don't own a country, you reign over it — a king sets the laws that govern the whole. The owner handles the detail, the king handles the big picture. Allah is both. On that Day He sets every rule — who speaks, who goes where, when it begins — and He holds every single soul down to the smallest detail.And notice the word din. Allah could have said yawm al-qiyamah. He chose din, which in Arabic is one vowel from dayn — debt. Religion and debt are bound together, because the reason we worship at all is a debt of gratitude we owe Him.The Prophet ﷺ embodied this. He prayed through the night until his feet swelled, and when Aisha asked why — when Allah had already forgiven him entirely — he answered: should I not be a grateful servant?That's the summit. People worship for different reasons. Some out of fear of the Fire — valid. Some to bargain, O Allah, I have an exam — also valid, also sincere. Al-Ghazali called these levels: the slave who obeys out of fear of beating, the merchant who trades. But the highest is the one who worships out of sheer gratitude, moved by love.An easy way to check where you sit — I use it on myself. Look at how you set your alarm for Fajr. If sunrise is 7:15 and I set it for 7:00, just enough to make the prayer before it's lost, I'm moving out of fear of missing it. The one moved by gratitude sets it for 5:00 — time for tahajjud, some Qur'an, then Fajr. Same prayer. Very different relationship.And this debt isn't only with Allah. The Day of Judgment is the day all debts are settled — including the ones we owe each other. The Prophet ﷺ told us of the true bankrupt: a man who arrives with a mountain of good deeds, sees his scale, thinks he's bound for Paradise — and then the people he wronged come forward. He cheated me. He hit me. He slandered me. His good deeds are handed out one by one until they run dry, and when they're gone, their sins are loaded onto him instead. He started rich and ended in ruin.So al-Fatihah reminds us, seventeen times a day, that everything we do is being counted. This is why the Qur'an says prayer restrains us from indecency — at Fajr you're reminded twice, at Dhuhr four times, before the day can pull you off course. Maliki yawm id-din. Settle your debts before they're settled for you.The turnUp to here, every verse has been about Allah — describing Him, praising Him from a kind of distance. Then the whole surah pivots.Iyyaka na'budu wa iyyaka nasta'in — You alone we worship, You alone we askIn Arabic you'd normally begin with the verb. Allah front-loads iyyaka — “You” — and that inversion is where the word only comes from. It isn't written in the verse; it's created by the word order. Only You we worship. Only You we ask. And He says it twice, to drive it home.Then look at na'budu. We translate it “worship,” and we shrink that to rituals — prayer, fasting, dhikr. But its root means slave. A slave has handed over his freedom; he doesn't get to say no, not this one. So this is far bigger than the window of prayer. Every part of life — how we work, how we rest, how we treat people, how we entertain ourselves — belongs to Allah.People hear “slave” and recoil. Translators reach for “servant” instead, and even that's going out of fashion. But enslaving yourself to Allah is the one freedom that's real — because we are never as free as we imagine.Ask a child almost anywhere in the world to recognise the golden arches and they can, often before they can read. They link it to happiness — the happy meal did its work. But be honest: is that the best burger you've ever had? Is that the best playground in your city? The parks in Perth are better. We didn't choose to want it; a marketing machine chose for us.Or take diamonds. You “need” one to propose — except diamonds are neither rare nor precious. They're abundant; the scarcity is manufactured. The entire idea was a De Beers campaign from the 1920s, and it reshaped what a whole civilisation believes love requires.Even right and wrong get sold to us. Things shift from forbidden to acceptable not because the science changed but because someone with deep pockets lobbied hard enough. A hundred years ago, women in Perth dressed almost like Muslim women — high collars, long sleeves, covered ankles. A century later they're barely clothed, and it's called freedom. Yet the bikini was designed by a man. How is that liberation?So iyyaka na'budu hands us a fixed point. Our right and wrong, our values, our whole standard comes from Allah alone — and that's exactly what makes us stable when everything else is being marketed at us. We reaffirm it seventeen times a day.And iyyaka nasta'in — only You we ask for help. Of course we ask people for help too. But a believer knows that if someone helps me, the help still came through Allah. When I drink to quench my thirst, it isn't the water doing it — it's Allah, using the water as His means. Even so, the Prophet ﷺ told us that whoever doesn't thank people hasn't truly thanked Allah. So this isn't an excuse to skip past gratitude to the person in front of you. Thanking them is part of thanking Him.Ihdina as-sirat al-mustaqim — Guide us the straight pathNow, finally, we ask for something. And of everything a person could ask the Lord of all worlds for — wealth, relief, rescue — the prayer lands on guidance.And there's no “to.” If Allah meant guide us toward the path, the Arabic would include ila. He leaves it out. Professor Quraish Shihab puts it well: if you ask me the way to the musalla, I can point — out the door, left, right, right again. That's directions, and goodbye. But ihdina sirat al-mustaqim, with no ila, is the other kind — come, let's go, I'll walk you there myself. So we're not asking Allah to show us the path from a distance. We're asking Him to walk it with us — every step, every decision, sometimes hour by hour.Then the word sirat itself. Arabic has several words for path — sabil, tariq — but sirat is a wide one. Its root means to swallow something whole; a sirat is broad enough to swallow crowds. This matters. The straight path isn't a narrow ledge for our group alone. It's vast. Whoever prays as we pray, faces our qiblah, eats our slaughter — the Prophet ﷺ called that person a Muslim. We can disagree sharply on creed and method and still not expel one another from the path.And within that one wide road there are subul — lanes. Allah says of those who strive, We will guide them to Our ways — plural. Some people reach Allah most easily through prayer; sunnah prayers come light to them. For others it's fasting beyond Ramadan, or teaching, or feeding the poor, or caring for orphans and single mothers. Different gifts, different lanes, same road.Which means I have no business looking down on anyone. I might memorise more Qur'an than the next person and assume I'm above him — when he may be carrying half his community on his back while I spend my time reciting. Allah handed out different talents on purpose. Use yours as your lane to Him, and leave the contempt behind.The path of those blessed — and the two who lost itAllah doesn't leave the path abstract. He names who's already on it: the path of those You have blessed. Elsewhere He tells us who they are — the prophets, the truthful, the martyrs, the righteous. So this road isn't some untrodden wilderness we have to hack through. People have walked it ahead of us. Find your heroes among them.We're built to follow heroes — it's why influencers now out-earn the executives of the platforms they post on. So Allah meets that instinct and points it somewhere worthy. We should know our prophets. We should know the siddiqin — Abu Bakr, the certified truthful. The martyrs — Umar and Uthman. The righteous companions, each one.If our children can name all eleven players on a football team but not the ten companions promised Paradise, something has gone wrong in the home. I'm not against knowing the players — some people can tell you the exact weight of the racquet Federer uses, custom-made, not the commercial one. Fine. But then let's also know the length and weight of our Prophet's sword. The more we know our heroes, the more we love them, and the more we want to become like them.Then the final turn: not the path of those who earned anger, nor of those who went astray. The classical scholars sometimes named specific groups, but I prefer the reading that looks at character — and it ties the whole surah together.Look back at the seven verses. The opening ones — Bismillah, Alhamdulillah, ar-Rahman ar-Rahim, Maliki yawm id-din — are verses of knowledge. They tell us things. The later ones — only You we worship, guide us — are verses of action. We do something with them.So the two who lose the path are:* The one who has knowledge and refuses to act on it — that's the one who earned anger. He knew and chose not to.* The one who acts without knowledge — that's the one astray. All effort, no guidance, lost despite his sincerity.There's a hadith — discussed by the scholars, used by al-Mundhiri to spur us — where the angels come first for those who knew the Qur'an and didn't live it, before the idol-worshippers, and when those people protest, the answer comes: are the one who knew and the one who didn't know the same? Disobedience out of knowledge is heavier than disobedience out of ignorance.The complete surah is both together: knowledge and action. You know, and you act on what you know.Seven verses. And the Prophet ﷺ told us this is a conversation — every time we recite it, Allah answers, line by line:When you say Alhamdulillahi rabbil 'alamin, Allah says: My servant has praised Me. When you say ar-Rahman ar-Rahim, He says: My servant has glorified Me. And when you say ihdina sirat al-mustaqim, He says: This is for My servant — and for him is what he asked.That's the conversation we have with our Lord at least seventeen times a day. Tonight we finally heard the whole of it.One more thingAt the end of tonight's class, I opened something I've been building for a while.It's called Grounded — a way to actually learn the Qur'an you recite, instead of reading a translation once and forgetting it. It follows the same shape as the class itself: you learn an ayah, you recall it, and then you ground it in a daily habit. One ayah a day. About fifteen minutes.We start, of course, with al-Fatihah — the same surah we've just finished.It's been in private beta with my own students at Qaswa, who've been on it for a while now — competitive enough that some of them stay up at night trying to climb the leaderboard, only to wake up and find they've been overtaken. Tonight I opened it to the UWA cohort as the next group in.If you're a paid subscriber to this Substack, you're next in line. I'll be sending invitations before long, and you'll be among the first outside these classes to join.Stay tuned. Next month, a new surah.Here's the fuller version. Every point gets room to build the way it did in the room, and the app section now places UWA correctly — Qaswa students were already on it, UWA is the second cohort. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.grounded.day/subscribe

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Tahafut Al-Falasifah, atau "Kerancuan Para Filsuf", merupakan karya monumental Imam Al-Ghazali yang ditulis sebagai respons kritis terhadap dominasi filsafat Peripatetik Yunani di dunia Islam pada abad ke-11. Motivasi utama Al-Ghazali adalah keprihatinannya terhadap para intelektual Muslim yang mulai meninggalkan syariat karena terpesona oleh logika Aristotelian yang diusung oleh tokoh-tokoh seperti Al-Farabi dan Ibnu Sina. Dalam karya ini, Al-Ghazali berusaha membongkar klaim bahwa metode rasional para filsuf dalam masalah metafisika memiliki kepastian yang setara dengan ilmu matematika, sekaligus menegaskan kembali batas-batas kemampuan akal manusia dalam menjangkau hakikat ketuhanan yang transenden. Metodologi yang digunakan Al-Ghazali dalam buku ini sangat unik karena ia tidak menyerang filsafat dengan dalil-dalil agama semata, melainkan menggunakan perangkat logika para filsuf itu sendiri untuk menunjukkan kontradiksi internal mereka. Ia membagi kritiknya ke dalam dua puluh poin permasalahan, di mana ia secara jeli memisahkan antara ilmu-ilmu yang bersifat pasti—seperti logika dan matematika yang tidak bertentangan dengan iman—dengan spekulasi metafisika yang dianggapnya tidak berdasar. Dengan pendekatan "kritik dari dalam" ini, Al-Ghazali berhasil mengguncang fondasi otoritas intelektual para filsuf dan membuktikan bahwa argumen-argumen mereka seringkali gagal memenuhi standar pembuktian (burhan) yang mereka tetapkan sendiri, terutama dalam menjelaskan hubungan Tuhan dengan alam semesta. Dari seluruh poin yang dibahas, terdapat tiga isu krusial yang dianggap Al-Ghazali sebagai bentuk kekufuran eksplisit: pandangan bahwa alam itu kekal abadi tanpa permulaan, klaim bahwa Tuhan tidak mengetahui rincian peristiwa partikular di bumi, dan penolakan terhadap kebangkitan jasmani di akhirat. Dampak dari karya ini sangat luas, karena tidak hanya memperkuat posisi teologi ortodoks, tetapi juga mengubah arah sejarah pemikiran Islam dengan menekankan pentingnya wahyu di atas spekulasi akal murni. Meskipun sering disalahpahami sebagai penolakan terhadap rasionalitas, Tahafut Al-Falasifah sebenarnya adalah seruan untuk kerendahan hati intelektual, yang pada akhirnya mengantarkan Al-Ghazali pada integrasi antara akal, hukum, dan pengalaman spiritual melalui jalur tasawuf.

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In this episode of History 102, 'WhatIfAltHist' creator Rudyard Lynch and co-host Austin Padgett discuss medieval Islam's decline from the Abbasid collapse through Mongol invasions, exploring the intellectual shift from cosmopolitan rationalism to religious orthodoxy and the rise of Turkic military states. -- FOLLOW ON X: @whatifalthist (Rudyard) @LudwigNverMises (Austin) @TurpentineMedia -- TIMESTAMPS: (00:00) Intro (14:04) Early Islamic Tolerance & Arab Demographic Strategy (24:17) [SPONSOR BREAK] (26:36) The Abbasid Caliphate & Dar al-Islam (37:02) The Islamic Golden Age: Wealth & Intellectual Achievement (52:02) The Fall of the Abbasid Caliphate (1:06:57) Al-Ghazali's Intellectual Counter-Revolution (1:27:13) The Mystic Period: Sufism & Rumi (1:40:19) Umayyad Spain & The Mediterranean Shifts Christian (1:55:25) Seljuk Turks & The Battle of Manzikert (2:01:35) Muslim Conquest of India & The Mamluk Problem (2:10:48) Ibn Khaldun & The 120-Year Dynasty Cycle (2:26:09) Mongol & Tamerlane Devastation (2:32:16) The "Sensitive Warlord" Archetype & Conclusion Learn more about your ad choices. Visit megaphone.fm/adchoices

Al-Ghazali's Dear Young Man—a profound spiritual letter on knowledge, sincerity, action, and the path to closeness with God. Translated and narrated by Mark Cassidy with full subtitles.

Al-Ghazali's The Niche of Lights—a profound Sufi exploration of divine light, spiritual perception, and the soul's journey toward enlightenment. Translated by W.H.T. Gairdner, narrated by Mark Cassidy.

Ustadz Abdul Hakim Bin Amir Abdat - Ilmu Kalam Al Ghazali

Ustadz Abdul Hakim bin Amir Abdat - Ilmu Kalam Al Ghazali

We're joined by professor and author Sami Al Daghistani to explore the life and thought of Al-Ghazali, a prominent figure in Islamic intellectual history. We delve into Al-Ghazali's multifaceted contributions to Islamic law, philosophy, and theology, highlighting his major works, such as "The Revival of Religious Sciences" and "Deliverance from Error and the Beginning of Guidance." We examine his ethical system of economic thought, existential crises, and his impact on modern economic theory, ethics, and the philosophical landscape. The conversation also touches upon the relevance of Al-Ghazali's ideas in today's global economy and ethical contexts.01:00 Introduction01:28 Who Was Al-Ghazali?04:04 Al-Ghazali's Journey and Spiritual Crisis07:33 Al-Ghazali's Intellectual Contributions and Influence09:59 The Philosophical Environment of Al-Ghazali's Time15:12 Al-Ghazali's Ethical Economics and Pursuit of Happiness29:24 Al-Ghazali's Views on Wealth and Economic Engagement30:49 Active Engagement in Society and Wealth31:44 Critiques of Materialism and Balance32:56 Ethical Economics and Wealth Distribution35:04 Islamic Perspectives on Capitalism and Socialism39:02 Modern Islamic Economics and Finance43:24 Connections to Western Philosophers46:52 Historical Contributions and Misconceptions51:47 Relevance of Classical Thinkers Today01:00:09 Conclusion and Contact InformationSami Al Daghistani is Associate Senior Lecturer in Contemporary Islamic Studies at Lund University, Associate Faculty at the Brooklyn Institute for Social Research, and Research Scholar at Columbia University's Middle East Institute. His research explores intersections of Islamic economics, ethics, law, and the environment through interdisciplinary and historical approaches. He is the author of The Making of Islamic Economic Thought (Cambridge, 2022) and Abū Ḥāmid al-Ghazālī's Ethical Teachings (Anthem, 2021), among other works. Sami holds a PhD from Leiden University and previously held fellowships in Oslo and New York. Hosted by: Mikey Muhanna

Conférence donnée par Laleh Descloux, Espace Mouneyra à Bordeaux, le 12/04/2025Al Ghazali croit, mais son intelligence méticuleuse et sa volonté d'agir dans le vrai lui font visiter toute les voies : science, philosophie, soufisme, le kalam...  pour sortir de l' erreur ce juriste enseignant de Bagdad nous apprend comment la raison peut nous aider, ou nous tromper dans l' accès à la vérité...*****Recevez notre contenu par mail : contact@nouvelle-acropole.fr Saviez-vous que Nouvelle Acropole est réalisée à 100% par des bénévoles ? Nous dépendons donc beaucoup de nos étudiants et amis pour la divulgation !N'oubliez pas de vous abonner à la chaîne en activant la cloche et si possible de la partager sur vos réseaux sociaux.Ce sera d'une grande aide !

Marcel Dirsus is fascinated by the treadmill of tyranny: how dictators gain power, how they stay there and how they fall. This is his blueprint for bringing an end to authoritarianism.With democracies seemingly faltering worldwide, political scientist and writer Marcel Dirsus is putting tyrants under the microscope to better understand how they rise and how they fall.Years ago, Marcel took a break from his university studies and travelled to central Africa, where he took a job in a brewery.One day, while walking to work, he heard shots fired and an explosion in the distance as the military was launching a coup.The experience terrified him, and drew him into a study of tyrants — the dictators and despots who make life miserable for so many people on the planet.While they project an image of strength, guarded on all sides, and surrounded by people who do their bidding, Marcel says they live in fear.For the road to power is often flanked by the road to revolution.These men know a mass uprising, an assassination, a mutiny or a foreign invasion could end their reign at any moment, and who, or what will take their place?In investigating the long history of tyrannical leaders, however, Marcel has found a renewed optimism for Western Democracy.How Tyrants Fall: And How Nations Survive is published by Hachette Australia.Marcel is appearing at the Sydney Writers' Festival on Friday 23 May.This episode of Conversations explores Putin, Xi Jinping, China, CCP, Russia, Trump, global politics, dictatorships, democracy, voting rights, election results, the new world order, Stalin, Hitler, famous leaders, Churchill, politics, books, writing, history, war, civil war, Africa, USSR, Elon Musk, Gaddafi, golden gun, torture, Libya, Syria, control, Machiavelli, monarchs, Al-Ghazali, East Germany, Congo, academia, what to study at university, coup, the elite, power systems, Cold War, Bashar al-Assad, Ukraine, surveillance, Roman Empire.

The extraordinary spread of Islam after 632 - from Central Asia to North Africa in a century - reached Europe from the eighth century, generating issues still energising to this day. Not ones of religion, though, but of technology.Within a few generations, the devices of the new civilisation hit the Iberian peninsula: vertical axis windmills, the clocks of Ibn Khalaf al-Muradi, astrolabes.Anxiety about machines, remaining to the present say, was born. Were we becoming uncoupled from the cosmos? How might our existence relate to our essence? Can the human mind still fit the divine mind?But with the technology came ideas, those discussed and disputed by Al-Ghazali, Avicenna, Averroes, Thomas Aquinas - all drawing on “the first teacher”: Aristotle.Their questions about occasionalism, the eternity of the cosmos, and unified intelligence can help us now. These reflections reveal how existence flows from divine being, the momentary nature of time reflects eternity, many minds echo the one intelligence.Their work offers us imaginative, spiritual space to refind participation with spirit and God as the millennia-long story of the machine continues.

Welcome to Part 1 of our transformative series on Al-Ghazali's masterpiece, The Alchemy of Happiness!

In this rerun of the inaugural episode of The New Thinkery, join the guys as they analyze Averroes' Decisive Treatise and al-Ghazali's Decisive Criterion. Their readings of these great works of medieval Islamic philosophy illuminate the relationship between reason and revelation. If you enjoyed the decisive treatise, check out Charles Butterworth's excellent translation, which contains a very insightful introductory essay and many helpful notes. Editor's note: please forgive the decreased audio quality of this episode. This was recorded before the guys had proper mics!

IS THERE A ONE TRUE GOD OVERVIEW: There are many sources of information that people use to infer what might be true about God, including observation and revelation: Observation Some say that general observations of the universe support the existence of God, such as the idea of a non-eternal universe as shown by the Big Bang theory. Other observations that might support God's existence include the Earth's weather patterns, which some say are finely tuned to support human life, and the way nature works to form life. Revelation Some say that God may have entered the universe and told us true things about himself, morality, and how to have a relationship with him. This includes the life and teachings of Jesus of Nazareth. The Bible also includes passages that some say indicate that God has made evidence of his existence so obvious that there is no excuse for denying him.  IS THERE PROOF OF GOD'S EXISTENCE? The existence of God is a subject of debate in the philosophy of religion.[1] A wide variety of arguments for and against the existence of God can be categorized as logical, empirical, metaphysical, subjective or scientific. In philosophical terms, the question of the existence of God involves the disciplines of epistemology (the nature and scope of knowledge) and ontology (study of the nature of being or existence) and the theory of value (since some definitions of God include "perfection"). The Western tradition of philosophical discussion of the existence of God began with Plato and Aristotle, who made arguments for the existence of a being responsible for fashioning the universe, referred to as the demiurge or the unmoved mover, that today would be categorized as cosmological arguments. Other arguments for the existence of God have been proposed by St. Anselm, who formulated the first ontological argument; Thomas Aquinas, who presented his own version of the cosmological argument (the first way); René Descartes, who said that the existence of a benevolent God is logically necessary for the evidence of the senses to be meaningful. John Calvin argued for a sensus divinitatis, which gives each human a knowledge of God's existence. Islamic philosophers who developed arguments for the existence of God comprise Averroes, who made arguments influenced by Aristotle's concept of the unmoved mover; Al-Ghazali and Al-Kindi, who presented the Kalam cosmological argument; Avicenna, who presented the Proof of the Truthful; and Al-Farabi, who made Neoplatonic arguments. In philosophy, and more specifically in the philosophy of religion, atheism refers to the proposition that God does not exist.[2] Some religions, such as Jainism, reject the possibility of a creator deity. Philosophers who have provided arguments against the existence of God include David Hume, Ludwig Feuerbach, and Bertrand Russell. Theism, the proposition that God exists, is the dominant view among philosophers of religion.[3] In a 2020 PhilPapers survey, 69.50% of philosophers of religion stated that they accept or lean towards theism, while 19.86% stated they accept or lean towards atheism.[4] Prominent contemporary philosophers of religion who defended theism include Alvin Plantinga, Yujin Nagasawa, John Hick, Richard Swinburne, and William Lane Craig, while those who defended atheism include Graham Oppy, Paul Draper, Quentin Smith, J. L. Mackie, and J. L. Schellenberg. Traditional religious definition of God In classical theism, God is characterized as the metaphysically ultimate being (the first, timeless, absolutely simple and sovereign being, who is devoid of any anthropomorphic qualities), in distinction to other conceptions such as theistic personalism, open theism, and process theism. Classical theists do not believe that God can be completely defined. They believe it would contradict the transcendent nature of God for mere humans to define him. Robert Barron explains by analogy that it seems impossible for a two-dimensional object to conceive of three-dimensional humans.[7] In modern Western societies, the concepts of God typically entail a monotheistic, supreme, ultimate, and personal being, as found in the Christian, Islamic and Jewish traditions. In monotheistic religions outside the Abrahamic traditions, the existence of God is discussed in similar terms. In these traditions, God is also identified as the author (either directly or by inspiration) of certain texts, or that certain texts describe specific historical events caused by the God in question or communications from God (whether in direct speech or via dreams or omens). Some traditions also believe that God is the entity which is currently answering prayers for intervention or information or opinions. Ibn Rushd, a 12th-century Islamic scholar Many Islamic scholars have used philosophical and rational arguments to prove the existence of God. For example, Ibn Rushd, a 12th-century Islamic scholar, philosopher, and physician, states there are only two arguments worthy of adherence, both of which are found in what he calls the "Precious Book" (The Qur'an). Rushd cites "providence" and "invention" in using the Qur'an's parables to claim the existence of God. Rushd argues that the Earth's weather patterns are conditioned to support human life; thus, if the planet is so finely-tuned to maintain life, then it suggests a fine tuner—God. The Sun and the Moon are not just random objects floating in the Milky Way, rather they serve us day and night, and the way nature works and how life is formed, humankind benefits from it. Rushd essentially comes to a conclusion that there has to be a higher being who has made everything perfectly to serve the needs of human beings.[8][9] Moses ben Maimon, widely known as Maimonides, was a Jewish scholar who tried to logically prove the existence of God. Maimonides offered proofs for the existence of God, but he did not begin with defining God first, like many others do. Rather, he used the description of the earth and the universe to prove the existence of God. He talked about the Heavenly bodies and how they are committed to eternal motion. Maimonides argued that because every physical object is finite, it can only contain a finite amount of power. If everything in the universe, which includes all the planets and the stars, is finite, then there has to be an infinite power to push forth the motion of everything in the universe. Narrowing down to an infinite being, the only thing that can explain the motion is an infinite being (meaning God) which is neither a body nor a force in the body. Maimonides believed that this argument gives us a ground to believe that God is, not an idea of what God is. He believed that God cannot be understood or be compared.[10] Non-personal definitions of God In pantheism, God and the universe are considered to be the same thing. In this view, the natural sciences are essentially studying the nature of God. This definition of God creates the philosophical problem that a universe with God and one without God are the same, other than the words used to describe it. Deism and panentheism assert that there is a God distinct from, or which extends beyond (either in time or in space or in some other way) the universe. These positions deny that God intervenes in the operation of the universe, including communicating with humans personally. The notion that God never intervenes or communicates with the universe, or may have evolved into the universe (as in pandeism), makes it difficult, if not by definition impossible, to distinguish between a universe with God and one without. The Ethics of Baruch Spinoza gave two demonstrations of the existence of God.[11] The God of Spinoza is uncaused by any external force and has no free will, it is not personal and not anthropomorphic. Debate about how theism should be argued In Christian faith, theologian and philosopher Thomas Aquinas made a distinction between: (a) preambles of faith and (b) articles of faith.[12] The preambles include alleged truths contained in revelation which are nevertheless demonstrable by reason, e.g., the immortality of the soul, the existence of God. The articles of faith, on the other hand, contain truths that cannot be proven or reached by reason alone and presuppose the truths of the preambles, e.g., in Christianity, the Holy Trinity, is not demonstrable and presupposes the existence of God. The argument that the existence of God can be known to all, even prior to exposure to any divine revelation, predates Christianity.[clarification needed] Paul the Apostle made this argument when he said that pagans were without excuse because "since the creation of the world God's invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made".[13] In this, Paul alludes to the proofs for a creator, later enunciated by Thomas Aquinas[14] and others, that had also been explored by the Greek philosophers. Another apologetical school of thought, including Dutch and American Reformed thinkers (such as Abraham Kuyper, Benjamin Warfield, and Herman Dooyeweerd), emerged in the late 1920s. This school was instituted by Cornelius Van Til, and came to be popularly called presuppositional apologetics (though Van Til felt "transcendental" would be a more accurate title). The main distinction between this approach and the more classical evidentialist approach is that the presuppositionalist denies any common ground between the believer and the non-believer, except that which the non-believer denies, namely, the assumption of the truth of the theistic worldview. In other words, presuppositionalists do not believe that the existence of God can be proven by appeal to raw, uninterpreted, or "brute" facts, which have the same (theoretical) meaning to people with fundamentally different worldviews, because they deny that such a condition is even possible. They claim that the only possible proof for the existence of God is that the very same belief is the necessary condition to the intelligibility of all other human experience and action. They attempt to prove the existence of God by means of appeal to the transcendental necessity of the belief—indirectly (by appeal to the unavowed presuppositions of the non-believer's worldview) rather than directly (by appeal to some form of common factuality). In practice this school uses what have come to be known as transcendental arguments. These arguments claim to demonstrate that all human experience and action (even the condition of unbelief, itself) is a proof for the existence of God, because God's existence is the necessary condition of their intelligibility. Protestant Christians note that the Christian faith teaches "salvation is by faith",[15] and that faith is reliance upon the faithfulness of God. The most extreme example of this position is called fideism, which holds that faith is simply the will to believe, and argues that if God's existence were rationally demonstrable, faith in its existence would become superfluous. Søren Kierkegaard argued that objective knowledge, such as 1+1=2, is unimportant to existence. If God could rationally be proven, his existence would be unimportant to humans.[citation needed] It is because God cannot rationally be proven that his existence is important to us. In The Justification of Knowledge, the Calvinist theologian Robert L. Reymond argues that believers should not attempt to prove the existence of God. Since he believes all such proofs are fundamentally unsound, believers should not place their confidence in them, much less resort to them in discussions with non-believers; rather, they should accept the content of revelation by faith. Reymond's position is similar to that of his mentor Gordon Clark, which holds that all worldviews are based on certain unprovable first premises (or, axioms), and therefore are ultimately unprovable. The Christian theist therefore must simply choose to start with Christianity rather than anything else, by a "leap of faith". This position is also sometimes called presuppositional apologetics, but should not be confused with the Van Tillian variety. THE HISTORICAL JESUS According to Christianity, Jesus is the Son of God as chronicled in the Bible's New Testament, and in most Christian denominations He is held to be God the Son, a prosopon (Person) of the Trinity of God. Christians believe him to be the messiah, or a saviour (giving him the title Christ), who was prophesied in the Bible's Old Testament. Through Jesus's crucifixion and resurrection, Christians believe that God offers humans salvation and eternal life,[1] with Jesus's death atoning for all sin, thus making humanity right with God. The commonly held belief among Christians is the phrase, "Jesus died for your sins," and thus they accept that salvation is only possible through him.[2] These teachings emphasize that as the Lamb of God, Jesus chose to suffer nailed to the cross at Calvary as a sign of his obedience to the will of God, as an "agent and servant of God".[3][4] Jesus's choice positions him as a man of obedience, in contrast to Adam's disobedience.[5] According to the New Testament, after God raised him from the dead,[6] Jesus ascended to heaven to sit at the right hand of God the Father,[7] with his followers awaiting his return to Earth and God's subsequent Last Judgment.[8] According to the gospel accounts, Jesus was born of a virgin, instructed other Jews how to follow God (sometimes using parables), performed miracles and gathered disciples. Christians generally believe that this narrative is historically true. While there has been theological debate over the nature of Jesus, Trinitarian Christians believe that Jesus is the Logos, God incarnate (God in human form), God the Son, and "true God and true man"—fully divine and fully human. Jesus, having become fully human in all respects, suffered the pains and temptations of a mortal man, yet he did not sin.

Kerap tampil kompak bertiga, rupanya Dul Jaelani gak suka dibanding-bandingkan dengan kedua kakaknya, Al Ghazali & El Rumi. Yuk, dengerin kisahnya sekarang!

This episode of History 102 explores the fascinating rise of Islam, its Golden Age, and its decline, unpacking the cultural, political, and economic factors that shaped this pivotal period in history. WhatifAltHist creator Rudyard Lynch and Erik Torenberg talk about the cultural and scientific achievements of the Umayyad and Abbasid Caliph - a period of unprecedented growth and innovation in the Islamic world. Then, uncover the reasons behind the decline of the Abbasid Caliphate, from internal conflicts and moral decay to the rise of the Turks and the shift from scientific progress to religious conservatism. – SPONSOR: BEEHIIV Head to Beehiiv, the newsletter platform built for growth, to power your own. Connect with premium brands, scale your audience, and deliver a beautiful UX that stands out in an inbox. 

Ngaji Filsafat : Imam Al Ghazali - Puasa Edisi : Religius Service (Ibadah) Rabu, 24 Mei 2017 Ngaji FIlsafat bersama Dr. Fahruddin Faiz, M. Ag. Ngaji Filsafat berlangsung rutin setiap hari Rabu pukul 20.00 WIB Bertempat di Masjid Jendral Sudirman Kolombo, Jln. Rajawali No. 10 Kompleks Kolombo, Demangan Baru, Caturtunggal, Depok, Sleman, Yogyakarta 55281 --- Send in a voice message: https://podcasters.spotify.com/pod/show/masjid-jendral-sudirman/message

In this episode we dive not just into the world of Islamic Finance and Fintech but the practical lessons we can learn from the world's oldest “ethical investment” tradition. In particular in an ever-changing world there is always the need to extend and interpret any given set of “ethical finance” guidelines for new circumstances. The Islamic world has had vastly longer to get to grips with managing this confluence of principle and practice in a Heraclitean world of constant change. In LFP223 we heard about Fintech in the Middle East and North Africa in which regions there are varying mixtures of traditional/Islamic/sharia finance and conventional/modern finance. Umer Suleman has worked in the public sector, at Ernst and Young, HSBC and now at Wahed – an ethical and values driven investment platform based in New York – – an ethical and values driven investment platform based in New York who are perhaps the world's largest Islamic Fintech – and so is well-placed to appreciate both conventional and Islamic Finance and their complex relationships and how they have changed over time. He is also a member of the Islamic Finance Council of the UK and so well-immersed in this topic. In this episode we get to understand the challenge and opportunity of serving a specific demographic. Needless to say especially younger demographics around the world in general are becoming ever-more demanding in terms of products and services in the tech age and this too certainly applies to the more religious of the younger Muslim users of FS who may no longer be prepared to accept the inevitable compromises with a world where the Financial System operates almost entirely based on interest that previous generations may have tolerated/had to tolerate. So plenty of education, rich content and lessons to be learned beyond one particular demographic! a World Bank report from 2015 estimated that global Sharia-compliant Finance assets were around $2trn Imam Al Ghazali – an 11thC polymath – theologian, philosopher, economist and much more the highly-recommended film by Salazar about Al Ghazali's life The Alchemist of Happiness  by contrast the modern “anti-polymath”-isation of knowing more and more about less and less Al Ghazali was an influence on Adam Smith Umer's career journey and eventually being able to incorporate his interest in Islamic Finance with his career in finance ethical investment systems of any type need both a basis and a pragmatic way of applying rules made at some point with a different world at a later point; what are the key sources for Islamic Finance? an overview of Islamic Finance principles of investment and banking detailed primary and secondary rules and how they are applied the 5% pragmatic “fall from perfection” realpolitik of permissibility but what needs to be done in those circs what percentages of Finance and Sharia-compliant in the major regions – challenges over lack of data and interesting reasons therefor

Prof. Dr. Mustafa Abu Sway's links:https://www.linkedin.com/in/mustafa-abusway-prof-3a208329/https://twitter.com/abusway1?lang=enhttps://ghazalichair.academia.edu/MAbuSwaySupport this podcast at — https://redcircle.com/blogging-theology/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

1. Link to paper:https://www.academia.edu/56894878/Al_Ghaz%C4%81l%C4%AB_Natural_Sciences_and_Atheism2. Link to slides:https://www.academia.edu/99827390/Did_Al_Ghazali_Condemn_Philosophy_and_Science3. Frank Griffel's book:https://www.amazon.com/Al-Ghazalis-Philosophical-Theology-Frank-Griffel/dp/019977370X/ref=sr_1_1?crid=1GQ1PN0YSMF6Q&keywords=frank+griffel+ghazali&qid=1680887779&sprefix=frank+griffel+ghazal%2Caps%2C308&sr=8-14. Massimo Campanini's book:amazon.com/Al-Ghazali-Routledge-Studies-Islamic-Philosophy/dp/1138542377/ref=sr_1_1?crid=1L9UP8DYSY3Z7&keywords=massimo+campanini+ghazali&qid=1680887822&sprefix=massimo+campanini+ghazal%2Caps%2C253&sr=8-1&ufe=app_do%3Aamzn1.fos.f5122f16-c3e8-4386-bf32-63e904010ad05. PhD on Al-Ghazali's views on logic:https://era.ed.ac.uk/handle/1842/7415Support Blogging Theology on Patreon:https://www.patreon.com/BloggingtheologyMy Paypal Link: https://www.paypal.com/paypalme/bloggingtheology?locale.x=en_GBSupport this podcast at — https://redcircle.com/blogging-theology/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Today we bring you the second part of “Letters from Al-Ghazali", a collection of letters sent by Imam Abu Hamid Al-Ghazali to various recipients, including moral and religious teachings, translated by ghazali.com contributors. Abu Hamid A-Ghazali was a 11th century Persian theologian, philosopher, and prolific Muslim author, often regarded as one of the greatest systematic thinkers and mystics of Islam. Enjoy this complete audiobook/videbook with captions, relaxing music and visuals to help you stay engaged. #philosophy #audiobook #islam

In this special halaqa, Imam Adéyínká "Muhammad" Mendes guides us on an inner exploration of the self, reminding us that without knowledge of the self, we cannot know God. He encouraged us to quietly reflect and recognize the beauty and light emanating from ourselves and from all of creation. He also shares his insights into the works of three great imams: Al-Haddad, Al-Ghazali, and Suyuti (may Allah have mercy on them all). These giants of Islamic scholarships continue to speak to us through their perceptive and heartfelt writings, which touch the very core of our identities as Muslims—individually and collectively.

Perhaps the most requested figure here - al-Ghazali - is finally getting a treatment!I talk about his life, some of his teachings, ideas and legacy and discuss some common misconceptions and opinions about him today.Sources/Further Reading:Al-Ghazali - "Deliverance from Error" (al-Munqidh min al-Dalal). Translated by Richard J. McCarthy. American University of Beirut.al-Ghazali - "The Incoherence of the Philosophers". Translated by Michael E. Marmura. Islamic Translations Series. University of Chicago Press.al-Ghazali - "The Niche of Lights". Translated by David Buchman. Islamic Translations Series. University of Chicago Press.Leaman, Oliver (2008). "The developed kalam tradition". In "The Cambridge Companion to Islamic Theology". Edited by Tim Winter. Cambridge University Press.Lumbard, Joseph E.B. (2016). "Ahmad al-Ghazali, Remembrance, and the Metaphysics of Love". Suny Press.Mamura, Michael E. (2005). "Al-Ghazali". In "The Cambridge Companion to Arabic Philosophy". Edited by Peter Adamson & Richard C. Taylor. Cambridge University Press. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.