Podcasts about al ghazali

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 episode of History Speaks, Roshan Iqbal is joined by Celene Ibrahim, Oludamini Ogunnaike, and Younus Mirza to explore distinct fasting practices and their inner and outer dimensions in Islamic scholarship, especially focusing on Al-Ghazali's seminal book, Inner Dimensions of Islamic Practice. Part of a series designed as a classroom resource and a primer for lay audiences, this episode provides valuable insights into a foundational topic.

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!

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, Shaykh Yahya Rhodus will guide us through Treatises of Imam al-Ghazali. This extensive book set explores the deep wisdom of Imam al-Ghazali, a renowned Islamic scholar and philosopher from the medieval era, touching on topics like religious doctrine, Sufism, eschatology, truth, and knowledge.

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. 

Menjadi hamba yang bertakwa berarti ia harus seimbang dalam takut dan harap. Keduanya ibarat sayang yang berfungsi menyeimbangkan keimanan kita kepada Allah. Ini adalah kajian terakhir dari tema pilihan kitab Ihya Ulumiddin karya Imam Al Ghazali === Kajian ini direkam pada 13 April 2023 saat mengisi kajian Ramadhan terakhir (pekan ke-4) di Masjid Institute Seni Indonesia (ISI) Yogyakarta. --- Send in a voice message: https://podcasters.spotify.com/pod/show/mysfibrahim/message

Hidup berdialog barangkali adalah keniscayaan yang berlaku bagi manusia yang bersosial. Hanya saja, adab selama menjalankan dialog ini yang sering mencuri perhatian. Ada kalanya hilang. Ada kalanya berlebihan. Untuk itu, Imam Al Ghazali menyusun adab-adab berdialog ini dalam karya momumentalnya, Ihya Ulumiddin. === Kajian ini direkam pada 23 Maret 2023 di Masjid Institute Seni Indonesia (ISI) Yogyakarta dalam Kajian Ramadhan Dzuhur Pekan ke-1 --- Send in a voice message: https://podcasters.spotify.com/pod/show/mysfibrahim/message

Ini adalah kelanjutan dari SRK-E3 yang membahas tentang adab berdialog. Pada kajian ini kita mencoba untuk mendalami esensi yang tidak kalah dari sekadar dialog tetapi juga dampak setelah terjadinya dialog itu yang sering kali berakhir negatif. Itulah sebabnya Adab Persaudaraan harus menjadi pedoman dan tuntunan utama dalam melaksanakan dialog demi terjaganya rug persaudaraan. === Kajian ini direkam pada 30 Maret 2023 di Masjid Institute Seni Indonesia (ISI) Yogyakarta dalam Kajian Ramadhan Dzuhur Pekan ke-2 --- Send in a voice message: https://podcasters.spotify.com/pod/show/mysfibrahim/message

Di antara kenikmatan yang Allah berikan kepada hamba-Nya adalah ketika dua keadaan yang barangkali bertolak belakang dimensinya, tetapi justru menjadi kebaikan yang memiliki nilai yang agung di sisi Allah bilamana hamba tersebut melakukannya. Syukur dan Sabar adalah dua sayap hamba dalam mengarungi takdir Allah dimana tidak mungkin bila tanpa salah satunya apalagi tanpa keduanya. === Kajian ini direkam pada 6 April 2023 di Masjid Institute Seni Indonesia (ISI) Yogyakarta dalam Kajian Ramadhan Dzuhur Pekan ke-3 --- Send in a voice message: https://podcasters.spotify.com/pod/show/mysfibrahim/message

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

Join us for a journey through the inspiring story of the Allegory of the Pen by Al-Ghazali, one of the greatest Muslim philosophers of all time. Through a series of illustrations accompanying the reading, we bring to life the allegory's powerful message about the importance of knowledge and the pursuit of truth. Translated by Syed Nawab Ali, read and illustrated by @Poobette . Don't miss this unique opportunity to experience the timeless wisdom of Al-Ghazali in a whole new way. #philosophy #audiobook #islam

Today - and after a multitude of requests - we bring you “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.

In this second year's anniversary special, we bring to you “The Nature of Man, Love, The Universe and God”: a collection of moral and religious teachings by Imam Al-Ghazali, translated by Syed Nawab Ali in 1921 (except the bonus section at the end). 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

This weekend we bring to you “The Alchemy of Happiness (Kīmīyā-yi Sa'ādat)” by of Imam Al-Ghazali, a Persian theologian, philosopher, and prolific Sunni Muslim author, often regarded as one of the greatest systematic thinkers and mystics of Islam, in Persian. Enjoy this complete audiobook/videbook with captions, relaxing music and visuals to help you stay engaged.

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.

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.

On connaît l'influence du philosophe Avicenne (https://www.histoire-et-civilisations.com/thematiques/moyen-age/remi-brague-les-savants-nont-jamais-oublie-la-contribution-arabe-au-patrimoine-culturel-europeen-2555.php?utm_source=storiavoce&utm_medium=article_podcast&utm_campaign=podcast_avicenne), de son vrai nom Ibn Sina, sur les penseurs et théologiens de l'Occident chrétien. Médecin de renom (https://www.histoire-et-civilisations.com/thematiques/monde/soigner-en-terre-dislam-la-medecine-arabe-medievale-69190.php?utm_source=storiavoce&utm_medium=article_podcast&utm_campaign=podcast_avicenne), qui était-il réellement ? Au tournant des Xème et XIème siècle, il a un parcours étonnant, errant de principauté en principauté (entre l'Ouzbékistan et l'Iran actuels) connaissant autant d'heures de gloire que de disgrâces. Philosophe aristotélicien, Avicenne est confronté au rigorisme et au littéralisme des docteurs de la loi et régulièrement  accusé d'athéisme par son entourage. A travers cette biographie Avicenne, ou l'islam des lumières (https://editions.flammarion.com/avicenne/9782081348097), parue au édition Flammarion, Omar Merzoug tente de répondre à cette question cruciale : peut-on être croyant et exercer son esprit critique sur le livre sacré de l'Islam (https://www.histoire-et-civilisations.com/thematiques/antiquite/aux-origines-de-lislam-mahomet-le-prophete-conquerant-68870.php?utm_source=storiavoce&utm_medium=article_podcast&utm_campaign=podcast_avicenne) ? L'invité : Omar Merzoug (https://editions.flammarion.com/Auteurs/merzoug-omar) est docteur en philosophie, spécialiste de la pensée au Moyen Age et a publié récemment, Existe-t-il une philosophie islamique  (https://www.lescahiersdelislam.fr/Omar-Merzoug-Existe-t-il-une-philosophie-islamique-1ere-Edition_a1102.html)? Pendant 7 ans, il a enseigné la philosophie et la civilisation islamique à l'institut Al-Ghazali (http://institut-al-ghazali.fr/)de la Grande Mosquée de Paris. Il vient de publier Avicenne, ou l'islam des lumières  (Flammarion (https://editions.flammarion.com/), 416 pages, 25€).