Podcasts about ghaz

1. Quick Recap: Where We AreWe are working through Surah Al-Baqarah, and by now the introduction should be second nature.* Meaning of the surah: The Female Cow* Number of ayat: 286* Place of revelation: Madinah — this is an early Madani surah, one of the earliest revealed after the HijrahSurahs are classified by when they were revealed, not simply where:* Makki — revealed before the Hijrah* Madani — revealed after the Hijrah. A surah can even be revealed physically in Makkah, but if it came after the Hijrah, it is still Madani.Virtue of the surah: On the Day of Judgement, Surah Al-Baqarah and its “twin,” Surah Aali ‘Imran, will come like clouds to protect those who used to recite them.2. The Nine Divisions of the SurahSurah Al-Baqarah can be organised into nine broad sections:* Types of people* First command* First human* First nation* Prophet Ibrahim* New nation (and all its laws — prayer, fasting, hajj, family, and so on)* Politics* Finance* Conclusion3. Recap of Category One: The People of Taqwā* Taqwā = mindfulness of Allah. This definition comes from the well-known exchange involving Ubayy ibn Ka'b and the imagery of walking carefully along a thorny path.* The traits of the people of taqwā are described in Ayat 2–5.* The final word of Ayah 5 is al-Muflihūn — “the successful ones.”Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.4. Understanding “Success”: Fā'iz vs MuflihArabic has more than one word for success, and the distinction matters.* Fā'iz — the one who wins a competition. There is a single winner; everyone else, however well they did, is not the fā'iz.* Muflih — comes from the root falāḥ, which we hear every day in the adhan and iqamah: “Ḥayya ‘ala al-falāḥ” (”Come to success”).The imagery of falāḥ is agricultural — it is the success of a farmer at the point of harvest. This carries two lessons:* It is not a competition with others. If one farmer harvests 100 kilos and another 200 kilos, both have still had a genuine, good harvest. Everyone can be a muflih by their own effort and criteria. It is a competition with yourself, not with your neighbour.* It requires delayed gratification. You plant today but do not harvest tomorrow. You nurture the plant and wait, putting in the work in the interim.5. Delayed Gratification in This World and the NextSuccess in the akhirah comes much later — you plant now and harvest then. But the same discipline that earns success in the akhirah also brings success in this world.* The marshmallow test: children who could wait for a larger reward tended to be more successful later in life; many who could not delay gratification struggled.* Delayed gratification is what lets a student study now and play later, or read Qur'an now and read for leisure afterwards. Sometimes you have to grind and do the less-fun things in order to succeed.Taqwā trains this exact characteristic in us.6. Category Two: Al-Kāfirūn (Ayat 6–7)Having covered the people of taqwā, we now turn to the second category of people: the kuffār (disbelievers), described in Ayat 6 and 7.Two Layers of MeaningWords carry at least two kinds of meaning: a literal meaning and a technical meaning.Literal meaning: The root kafara means to cover, to bury. Literally, a kāfir can describe a farmer — the one who takes a seed, digs a hole, places it in, and covers it over with soil.* When the farmer is planting (covering the seed), the action relates to kufr(covering).* When the farmer is harvesting, that is falāḥ.This gives us the picture behind the word: a kāfir is someone who receives something good (a seed) and chooses to bury it, cover it, and ignore it — “if I don't see it, it's not there.”Technical MeaningThe technical meaning splits into two:* Qur'anic meaning — someone who receives something good (guidance, Islam) and deliberately buries and rejects it.* Fiqhī (legal) meaning — simply a non-Muslim.7. The Qur'anic Kāfir: Al-Ghazālī's ConditionsWhen the Qur'an describes the kāfir being punished in the Fire eternally (khālidīna fīhā), it is not speaking about every single non-Muslim. It refers to a very specific person: one who was properly shown Islam and knowingly rejected it.Imam al-Ghazālī, in Al-Iqtiṣād fī al-I'tiqād, outlines the conditions for someone to be a kāfir in this Qur'anic, punishment sense:* He receives the da'wah in a reasonable manner — presented properly and appropriately, not through yelling, insults, or a careless “become Muslim or burn” thrown at someone.* His doubts and questions are answered.* He is given time to think and consider.* After all of this, he still rejects it.A key point on condition one: in a world where the media so often portrays Islam in a bad light, many people have never genuinely encountered it in a reasonable manner. Simply living near a masjid does not count.This is why our conduct matters so much as a minority. We are ambassadors of Islam.When a person behaves badly — parking carelessly at the masjid and blocking a neighbour, for example — people don't blame the individual; they blame “the Muslims” and assume it reflects Islam itself.8. Fiqhī Definition vs Qur'anic DefinitionThese two definitions do different jobs:* The fiqhī definition is black and white. You are either a Muslim or a non-Muslim. A Muslim is someone who affirms the shahādah — belief in Allah and in the finality of Prophet Muhammad ﷺ. It determines legal rights and responsibilities in this world.* The Qur'anic definition concerns the akhirah and rests on reasonableness — which is subjective and known only to Allah.A note on the sinful Muslim: a Muslim who does not pray is still a Muslim — a sinful, bad Muslim, but a Muslim — so long as he does not deny that prayer is wājib. Denial of what is clearly obligatory is a different matter from laziness or weakness.Why the distinction matters in practiceBecause reasonableness is subjective, we deal with people according to the fiqhī definition, and we leave the akhirah to Allah according to the Qur'anic definition.* When a Muslim dies, there are four obligations upon the community: wash, shroud, pray over, and bury.* For a non-Muslim, this checklist does not apply.9. What We Cannot SayWe cannot point to any specific individual and declare he is going to the Fire — because we do not know whether al-Ghazālī's conditions were met, whether his doubts were answered, or whether he accepted Islam at the very end. These are matters of the unseen, left to Allah.* We may speak in general terms: as a group, those who do not believe in Allah and His Messenger ﷺ will not enter Jannah.* We may not specify a named individual, because that person may not have met the conditions.On making du'ā: we may make du'ā for a non-Muslim while they are alive, but once they have passed away as a non-Muslim, we draw the line and do not make du'ā for them. This does not mean we insult or condemn — we remain neutral and respectful.Two real examples make the point. Telling a grieving friend that his deceased father is “going to Jahannam” is wrong both in manners and in belief. Likewise, when a convert grieving his non-Muslim mother was told at the masjid that “she died a kāfir, she is in the Fire,” that statement was wrong on both counts: disrespectful, and theologically presumptuous, because no one knows her final state.10. The Only ExceptionsWe only declare a specific person to be in the Fire when the Qur'an itself tells us so. The clearest example is Abu Lahab, named in a whole surah as bound for the Fire. Others, such as Fir'aun, are also identified in the Qur'an.The reverse holds too: we do not guarantee Jannah for any specific person unless the Qur'an states it. In both directions, the final judgement belongs to Allah.Our real concern should be our own standing before Allah — not passing verdicts on where others will end up.In shā' Allah, we continue with Ayat 6–7 next week.Thanks for reading Grounded! This post is public so feel free to share it. 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

Amir Saemi's exciting book Morality and Revelation in Islamic Thought and Beyond: A New Problem of Evil (Oxford UP, 2024) is a fascinating and deeply thought-provoking study that challenges how we think about scripture, morality, and divine authority. Saemi tackles what he calls the “New Problem of Evil,” a divinely prescribed problem of evil, which is the tension between the commands found in sacred texts, our own moral judgments, and the belief in a morally perfect God. Saemi demonstrates the limits of scripture-first approaches, which is to say that scripture is given precedence over our independent moral judgments in cases where the two conflict. He explores ethics-first solutions that allow the believer to take moral reasoning seriously, while also showing that scripture's injunctions can be understood as legal or social mandates. By tracing the arguments of Ashʿarites, Mu'tazilites, and other medieval Islamic thinkers, and developing alternative solutions, Saemi offers a methodical and historically grounded framework for reconciling moral judgment with scriptural authority. In our conversation, Amir and I explore how Islamic philosophers like al-Ghazālī, al-Rāzī, al-Fārābi, and others navigated the relationship between reason and revelation, and how we might approach morally troubling passages in scripture today, including through an ethics-first approach. We also discuss thick and thin moral concepts, the Moses Principle, and what it means to reconcile modern moral sensibilities with ancient texts. Amir shares insights on gendered morality, the ethical significance of the Abraham story, and the broader implications of his work for progressive Muslims and theists alike. This book is essential reading for readers interested in the ethics of interpretation, the challenges faced by contemporary religious communities when re-interpreting historical texts, theists wrestling with moral dilemmas, and anyone interested in the intersection of philosophy, religion, and ethics. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Amir Saemi's exciting book Morality and Revelation in Islamic Thought and Beyond: A New Problem of Evil (Oxford UP, 2024) is a fascinating and deeply thought-provoking study that challenges how we think about scripture, morality, and divine authority. Saemi tackles what he calls the “New Problem of Evil,” a divinely prescribed problem of evil, which is the tension between the commands found in sacred texts, our own moral judgments, and the belief in a morally perfect God. Saemi demonstrates the limits of scripture-first approaches, which is to say that scripture is given precedence over our independent moral judgments in cases where the two conflict. He explores ethics-first solutions that allow the believer to take moral reasoning seriously, while also showing that scripture's injunctions can be understood as legal or social mandates. By tracing the arguments of Ashʿarites, Mu'tazilites, and other medieval Islamic thinkers, and developing alternative solutions, Saemi offers a methodical and historically grounded framework for reconciling moral judgment with scriptural authority. In our conversation, Amir and I explore how Islamic philosophers like al-Ghazālī, al-Rāzī, al-Fārābi, and others navigated the relationship between reason and revelation, and how we might approach morally troubling passages in scripture today, including through an ethics-first approach. We also discuss thick and thin moral concepts, the Moses Principle, and what it means to reconcile modern moral sensibilities with ancient texts. Amir shares insights on gendered morality, the ethical significance of the Abraham story, and the broader implications of his work for progressive Muslims and theists alike. This book is essential reading for readers interested in the ethics of interpretation, the challenges faced by contemporary religious communities when re-interpreting historical texts, theists wrestling with moral dilemmas, and anyone interested in the intersection of philosophy, religion, and ethics. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Amir Saemi's exciting book Morality and Revelation in Islamic Thought and Beyond: A New Problem of Evil (Oxford UP, 2024) is a fascinating and deeply thought-provoking study that challenges how we think about scripture, morality, and divine authority. Saemi tackles what he calls the “New Problem of Evil,” a divinely prescribed problem of evil, which is the tension between the commands found in sacred texts, our own moral judgments, and the belief in a morally perfect God. Saemi demonstrates the limits of scripture-first approaches, which is to say that scripture is given precedence over our independent moral judgments in cases where the two conflict. He explores ethics-first solutions that allow the believer to take moral reasoning seriously, while also showing that scripture's injunctions can be understood as legal or social mandates. By tracing the arguments of Ashʿarites, Mu'tazilites, and other medieval Islamic thinkers, and developing alternative solutions, Saemi offers a methodical and historically grounded framework for reconciling moral judgment with scriptural authority. In our conversation, Amir and I explore how Islamic philosophers like al-Ghazālī, al-Rāzī, al-Fārābi, and others navigated the relationship between reason and revelation, and how we might approach morally troubling passages in scripture today, including through an ethics-first approach. We also discuss thick and thin moral concepts, the Moses Principle, and what it means to reconcile modern moral sensibilities with ancient texts. Amir shares insights on gendered morality, the ethical significance of the Abraham story, and the broader implications of his work for progressive Muslims and theists alike. This book is essential reading for readers interested in the ethics of interpretation, the challenges faced by contemporary religious communities when re-interpreting historical texts, theists wrestling with moral dilemmas, and anyone interested in the intersection of philosophy, religion, and ethics. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Amir Saemi's exciting book Morality and Revelation in Islamic Thought and Beyond: A New Problem of Evil (Oxford UP, 2024) is a fascinating and deeply thought-provoking study that challenges how we think about scripture, morality, and divine authority. Saemi tackles what he calls the “New Problem of Evil,” a divinely prescribed problem of evil, which is the tension between the commands found in sacred texts, our own moral judgments, and the belief in a morally perfect God. Saemi demonstrates the limits of scripture-first approaches, which is to say that scripture is given precedence over our independent moral judgments in cases where the two conflict. He explores ethics-first solutions that allow the believer to take moral reasoning seriously, while also showing that scripture's injunctions can be understood as legal or social mandates. By tracing the arguments of Ashʿarites, Mu'tazilites, and other medieval Islamic thinkers, and developing alternative solutions, Saemi offers a methodical and historically grounded framework for reconciling moral judgment with scriptural authority. In our conversation, Amir and I explore how Islamic philosophers like al-Ghazālī, al-Rāzī, al-Fārābi, and others navigated the relationship between reason and revelation, and how we might approach morally troubling passages in scripture today, including through an ethics-first approach. We also discuss thick and thin moral concepts, the Moses Principle, and what it means to reconcile modern moral sensibilities with ancient texts. Amir shares insights on gendered morality, the ethical significance of the Abraham story, and the broader implications of his work for progressive Muslims and theists alike. This book is essential reading for readers interested in the ethics of interpretation, the challenges faced by contemporary religious communities when re-interpreting historical texts, theists wrestling with moral dilemmas, and anyone interested in the intersection of philosophy, religion, and ethics. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Amir Saemi's exciting book Morality and Revelation in Islamic Thought and Beyond: A New Problem of Evil (Oxford UP, 2024) is a fascinating and deeply thought-provoking study that challenges how we think about scripture, morality, and divine authority. Saemi tackles what he calls the “New Problem of Evil,” a divinely prescribed problem of evil, which is the tension between the commands found in sacred texts, our own moral judgments, and the belief in a morally perfect God. Saemi demonstrates the limits of scripture-first approaches, which is to say that scripture is given precedence over our independent moral judgments in cases where the two conflict. He explores ethics-first solutions that allow the believer to take moral reasoning seriously, while also showing that scripture's injunctions can be understood as legal or social mandates. By tracing the arguments of Ashʿarites, Mu'tazilites, and other medieval Islamic thinkers, and developing alternative solutions, Saemi offers a methodical and historically grounded framework for reconciling moral judgment with scriptural authority. In our conversation, Amir and I explore how Islamic philosophers like al-Ghazālī, al-Rāzī, al-Fārābi, and others navigated the relationship between reason and revelation, and how we might approach morally troubling passages in scripture today, including through an ethics-first approach. We also discuss thick and thin moral concepts, the Moses Principle, and what it means to reconcile modern moral sensibilities with ancient texts. Amir shares insights on gendered morality, the ethical significance of the Abraham story, and the broader implications of his work for progressive Muslims and theists alike. This book is essential reading for readers interested in the ethics of interpretation, the challenges faced by contemporary religious communities when re-interpreting historical texts, theists wrestling with moral dilemmas, and anyone interested in the intersection of philosophy, religion, and ethics. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Amir Saemi's exciting book Morality and Revelation in Islamic Thought and Beyond: A New Problem of Evil (Oxford UP, 2024) is a fascinating and deeply thought-provoking study that challenges how we think about scripture, morality, and divine authority. Saemi tackles what he calls the “New Problem of Evil,” a divinely prescribed problem of evil, which is the tension between the commands found in sacred texts, our own moral judgments, and the belief in a morally perfect God. Saemi demonstrates the limits of scripture-first approaches, which is to say that scripture is given precedence over our independent moral judgments in cases where the two conflict. He explores ethics-first solutions that allow the believer to take moral reasoning seriously, while also showing that scripture's injunctions can be understood as legal or social mandates. By tracing the arguments of Ashʿarites, Mu'tazilites, and other medieval Islamic thinkers, and developing alternative solutions, Saemi offers a methodical and historically grounded framework for reconciling moral judgment with scriptural authority. In our conversation, Amir and I explore how Islamic philosophers like al-Ghazālī, al-Rāzī, al-Fārābi, and others navigated the relationship between reason and revelation, and how we might approach morally troubling passages in scripture today, including through an ethics-first approach. We also discuss thick and thin moral concepts, the Moses Principle, and what it means to reconcile modern moral sensibilities with ancient texts. Amir shares insights on gendered morality, the ethical significance of the Abraham story, and the broader implications of his work for progressive Muslims and theists alike. This book is essential reading for readers interested in the ethics of interpretation, the challenges faced by contemporary religious communities when re-interpreting historical texts, theists wrestling with moral dilemmas, and anyone interested in the intersection of philosophy, religion, and ethics.

La légende de Lady Godiva (re)nait sur les planches ! Dans l’Angleterre du XIème siècle, revivez une histoire cruelle et féministe revisitée par la Compagnie l’atypique. Cécile Ghazérian et Antoine Gasnier viennent nous présenter la création qui sera jouée au théâtre de la Comédie ! Avec Pascal Boursier, Magic Eliot à la réalisation… belle écoute ! Olivier Piat

What is the “School of Love” in Sufism? In this video, we explore Madhhab-e Ishq — the Sufi path centered on divine love (ishq) as the highest way to know God. From the poetry of Rumi to the teachings of Ahmad Ghazali, discover how love became a spiritual methodology, a theology, and a transformative path within Islamic mysticism.Find me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recommended Reading:Caner Dagli (translated by) (2004). Ibn 'Arabi - "The Ringstones of Wisdom (Fusus al-Hikam)". Great Books of the Islamic World. Kazi Pubns Inc.Chittick, William & Peter Lamborn Wilson (translated by) (1982) "Fakhruddin Iraqi: Divine Flashes". Classics of Western Spirituality Series. Paulist Press.Ernst, Carl W. & Bruce B. Lawrence (2003). "Sufi Martyrs of Love: The Chishti Order in South Asia and beyond". Palgrave Macmillan.Ernst, Carl W (translated by) (2018). "Hallaj: Poems of a Sufi Martyr". Northwestern University Press.Inayat Khan, Pir Zia (ed.) (2001). "A Pearl in Wine: Essays on the Life, Music & Sufism of Hazrat Inayat Khan". Omega Publications.Knysh, Alexander (2000). "Islamic Mysticism: A Short History". Brill.Lewis, Franklin D. (2000). "Rumi: Past and Present, East and West". Oneworld publications.Lumbard, Joseph E.B. (2016). "Ahmad al-Ghazālī, Remembrance, and the Metaphysics of Love". SUNY Press.Pourjavady, Nasrollah (translated by) (2015). "Sawanih: Inspirations from the World of Pure Spirits". Routledge.Rustom, Muhammed (translated and edited by) (2022). "The Essence of Reality: A Defense of Philosophical Sufism". New York University Press.Rustom, Muhammed (2024). "Inrushes of the Heart: The Sufi Philosophy of Ayn al-Qudat". State University of New York Press.Safi, Omid (2019). "Radical Love: Teachings from the Islamic Mystical Tradition". Yale University Press. Hosted on Acast. See acast.com/privacy for more information.

Intervention de Omar Bellaari le dimanche 18 janvier 2026 Imaginaire, imaginal et rôle de l'imaGINATION Et si l'imagination n'était pas seulement le lieu des histoires que nous inventons ? Le 18 janvier, nous explorerons une autre dimension : l'imagination créatrice comme force vivante de la vie intérieure, non pas la fabrique mentale de scénarios, mais la faculté de recevoir et de mettre en forme ce qui se révèle depuis l'imaginal. À quoi sert-elle dans notre chemin spirituel ? Quelle différence y a-t-il entre “l'imaginaire”, ce que le mental fabrique, et “l'imaginal”, ce qui se donne à voir pour révéler un sens ? Quand cette faculté s'endort, tout s'appauvrit : les signes perdent leur éclat, le regard se rétrécit, la relation au monde se dessèche. Lorsqu'elle s'éveille, l'imagination créatrice devient un lieu de connaissance et une source d'action juste. Guidés, entre autres, par Ibn ʿArabī, al-Ghazālī et Suhrawardī, nous irons à la rencontre de ce pays entre les mondes, où les formes se donnent à voir pour dire plus qu'elles-mêmes. Une soirée pour redonner souffle à cette faculté oubliée : apprendre à voir avec le cœur. Omar Bellaari est enseignant de langue arabe depuis quinze ans (EPFC – Bruxelles). Licencié et agrégé en philologie orientale (ULB), il enseigne l'arabe en articulant grammaire, sens et cheminement intérieur. Au sein d'une zawiya bruxelloise, il propose des cours d'arabe, des initiations à la symbolique des lettres et des ateliers de « grammaire des cœurs », afin de relier les outils linguistiques à une compréhension vivante du Coran. Il traduit, en vers et en prose, des poèmes et traités de maîtres soufis (travaux en cours). Pour plus d'information visitez notre site: https://consciencesoufie.com/

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.

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

Was the Qur'an revealed to the Prophet (pbuh) through divine speech, imagination, divine inspiration, or visions? In this seminar, Professor Mahmoud Morvarid, a Researcher at the Institute for Research in Fundamental Sciences, examines four key models within the Islamic intellectual tradition that attempt to describe the mystery of divine revelation.Drawing on theology, philosophy, and mysticism, the presentation reflects on how revelation has been understood across centuries, the challenges these interpretations face, and why the debate remains relevant for contemporary thought.In this seminar, you will learn:– How revelation has been approached in classical Islamic thought– Why different disciplines (theology, philosophy, Sufism) offer contrasting perspectives– The continuing significance of these debates for understanding the Qur'an todayAudio Chapters:0:00 – Setting the Context: Revelation in Islam4:15 – The Mutakallimūn Model10:30 – The Fārābī–Ibn Sīnā Model33:08 – The Ghazālī Model42:40 – The Suhrawardī Model46:56 – Comparative Analysis of the Models

durée : 00:53:40 - Questions d'islam - par : Ghaleb Bencheikh - Comment la rencontre entre les recherches du kalâm et du fiqh et les traditions gréco-romaine, iranienne pré-islamique et indienne a-t-elle produit une philosophie spécifique à l'islam, portée par des figures emblématiques comme Kindī, Fārābī, Ibn Sīnā, Ghazālī et Ibn Rushd ? - réalisation : François Caunac - invités : Mathieu Terrier Philosophe et spécialiste de la pensée chiite, chargé de recherche au CNRS, membre du Laboratoire d'études sur les monothéismes

Lessons from the SeerahWhen we look at the sīrah, in the seventh year of Prophethood, the challenges facing the Muslims were unbearable.At first, the Quraysh mocked and insulted. But when insults failed, by the fifth year they turned to violence—abusing, torturing, even killing some of the early Muslims. When that too didn't stop the daʿwah, they escalated further: a total boycott against the Muslims and Banū Hāshim, the Prophet's own tribe.No one was allowed to buy from them, sell to them, marry them, or even speak to them. Forced into the valley of Abū Ṭālib, the Muslims suffered starvation. At night, the Quraysh could hear the cries of hungry children echoing from the valley. It became so unbearable that some of the Quraysh nobles themselves—polytheists, not Muslims—like Muṭʿim ibn ʿAdī and Zuhayr ibn Abī Umayyah, stood up and said: This is not right. These are our people, even if we differ in religion.One day Zuhayr stood with his back to the Kaʿbah, facing the leaders of Quraysh. He declared: Our brothers and sisters are starving in the valley because of us. I will not sit down until this boycott is broken. And not long after, the boycott was lifted.A Parallel to TodayBrothers and sisters—this was 1,400 years ago. Today, history repeats itself. Our brothers and sisters in Gaza are starving—not because of food shortage, but because food is blocked, burned, or left to rot. Just last month, 500 tonnes of food were discarded because of the blockade.If Quraysh—who did not believe in lā ilāha illā Allāh—could act out of nothing more than blood ties, then what excuse do we have, we who claim faith? We say faith is thicker than blood—so why aren't we doing more?Acting Within Our MeansYes, our anger is real. But we are Muslims—we act with discipline, bound by the Sharīʿah. That means we work within the legal framework of the country we live in. We don't take matters into our own hands violently. Instead, we use the means available to us—and al-ḥamdu lillāh, here in Australia, there are means.And we've seen this before in our history. When Jerusalem fell to the Crusaders in 1099, the Khalīfah in Baghdad was doing nothing. It was a single qāḍī, Abū Saʿd al-Ḥarawī, who mobilised the people. After Jumuʿah prayer, he gave speeches, organised protests, and led the masses to demand action from the Khalīfah. Week after week, protest after protest, until the Khalīfah was forced to act.Power of ProtestThat's how politics works. Leaders move when people move.We saw this not long ago in Sydney—hundreds of thousands marched across the Harbour Bridge. And within a week, the Australian government shifted its diplomatic stance. Suddenly, they were talking about recognising Palestine. Suddenly, they were criticising Israel—something unimaginable just months before. Why? Not because the Prime Minister had a dream, but because the people marched.Call to Action – Perth RallySo brothers and sisters, this Sunday, we have the chance to stand up and be counted. Yes, the weather forecast says it will rain. But what is rain? Just water. Al-ḥamdu lillāh, Allah created our skin waterproof.Our brothers and sisters are rained upon with bombs and bullets. We will only be rained upon with water. So bring an umbrella, bring a jacket—and bring your friends. Convince those who've never attended a rally before. Come shoulder to shoulder with your fellow Australians, Muslim and non-Muslim alike, demanding justice for Palestine.On SalahuddīnEvery time a calamity strikes Palestine, people ask: Where is our Ṣalāḥuddīn?But Ṣalāḥuddīn did not appear in a vacuum. He didn't descend from the sky with angels. He was the product of decades of groundwork. It started with people like Abū Saʿd al-Ḥarawī, who mobilised the grassroots. Then came Imām al-Ghazālī, who strengthened the ummah spiritually. Then Nūruddīn Zengī, who prepared the armies. All three passed away before Palestine was liberated. Ṣalāḥuddīn simply completed the work.So the real question is not Where is Ṣalāḥuddīn? but What are we doing to build a Ṣalāḥuddīn for our time?AccountabilityOn Yawm al-Qiyāmah, Allah will not ask us whether we liberated Palestine—that's beyond our means. But He will ask: What did you do with what you could?And even before the Day of Judgment, our children and grandchildren will ask us: You were alive during the genocide. What did you do? Will we say, I was busy on social media?The Quraysh only heard the cries of hungry children. We see those cries broadcast live to our phones. If that doesn't move us, what will?Hope, Not DespairYes, the ummah is weak. Yes, we feel surrounded. But Allah reminds us: Do you think you will enter Jannah without being tested like those before you, until even the Messenger and those with him cried out: When will the help of Allah come? Verily, the help of Allah is near.We are a people of hope, not despair. Even today we see results: countries shifting, governments changing tone, and even the most Islamophobic nations being forced to recognise Palestine.ClosingSo I end with the same question that Zuhayr once asked the Quraysh: Are we eating our food while our brothers and sisters are starving?May Allah allow us to attend the rally in huge numbers this Sunday. May it be peaceful, impactful, and successful. May Allah open the hearts of our fellow Australians, and may He grant victory and liberation to our brothers and sisters in Palestine. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Focusing on Abū Ḥāmid al-Ghazālī (d. 1111) – one of the foremost scholars and authorities in the Muslim world who is central to the Islamic intellectual tradition – this book embarks on a study of doubt (shakk) and certainty (yaqīn) in his epistemology. Ghazālī's Epistemology: A Critical Study of Doubt and Certainty (Routledge, 2024) looks at Ghazālī's attitude to philosophical demonstration and Sufism as a means to certainty. In early scholarship surrounding Ghazālī, he has often been blamed as the one who single-handedly offered the death-blow to philosophy in the Muslim world. In much of contemporary scholarship, Ghazālī is understood to prefer philosophy as the ultimate means to certainty, granting Sufism a secondary status. Hence, much of previous scholarship has either focused on Ghazālī as a Sufi or as a philosopher; this book takes a parallel approach, and acknowledges each discipline in its right place. It analyses Ghazālī's approach to acquiring certainty, his methodological scepticism, his foundationalism, his attitude to authoritative instruction (taʿlim), and the place of philosophical demonstration and Sufism in his epistemology. Offering a systematic and comprehensive approach to Ghazālī's epistemology, this book is a valuable resource for scholars of Islamic philosophy and Sufism in particular, and for educated readers of Islamic studies in general. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Focusing on Abū Ḥāmid al-Ghazālī (d. 1111) – one of the foremost scholars and authorities in the Muslim world who is central to the Islamic intellectual tradition – this book embarks on a study of doubt (shakk) and certainty (yaqīn) in his epistemology. Ghazālī's Epistemology: A Critical Study of Doubt and Certainty (Routledge, 2024) looks at Ghazālī's attitude to philosophical demonstration and Sufism as a means to certainty. In early scholarship surrounding Ghazālī, he has often been blamed as the one who single-handedly offered the death-blow to philosophy in the Muslim world. In much of contemporary scholarship, Ghazālī is understood to prefer philosophy as the ultimate means to certainty, granting Sufism a secondary status. Hence, much of previous scholarship has either focused on Ghazālī as a Sufi or as a philosopher; this book takes a parallel approach, and acknowledges each discipline in its right place. It analyses Ghazālī's approach to acquiring certainty, his methodological scepticism, his foundationalism, his attitude to authoritative instruction (taʿlim), and the place of philosophical demonstration and Sufism in his epistemology. Offering a systematic and comprehensive approach to Ghazālī's epistemology, this book is a valuable resource for scholars of Islamic philosophy and Sufism in particular, and for educated readers of Islamic studies in general. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Focusing on Abū Ḥāmid al-Ghazālī (d. 1111) – one of the foremost scholars and authorities in the Muslim world who is central to the Islamic intellectual tradition – this book embarks on a study of doubt (shakk) and certainty (yaqīn) in his epistemology. Ghazālī's Epistemology: A Critical Study of Doubt and Certainty (Routledge, 2024) looks at Ghazālī's attitude to philosophical demonstration and Sufism as a means to certainty. In early scholarship surrounding Ghazālī, he has often been blamed as the one who single-handedly offered the death-blow to philosophy in the Muslim world. In much of contemporary scholarship, Ghazālī is understood to prefer philosophy as the ultimate means to certainty, granting Sufism a secondary status. Hence, much of previous scholarship has either focused on Ghazālī as a Sufi or as a philosopher; this book takes a parallel approach, and acknowledges each discipline in its right place. It analyses Ghazālī's approach to acquiring certainty, his methodological scepticism, his foundationalism, his attitude to authoritative instruction (taʿlim), and the place of philosophical demonstration and Sufism in his epistemology. Offering a systematic and comprehensive approach to Ghazālī's epistemology, this book is a valuable resource for scholars of Islamic philosophy and Sufism in particular, and for educated readers of Islamic studies in general. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Focusing on Abū Ḥāmid al-Ghazālī (d. 1111) – one of the foremost scholars and authorities in the Muslim world who is central to the Islamic intellectual tradition – this book embarks on a study of doubt (shakk) and certainty (yaqīn) in his epistemology. Ghazālī's Epistemology: A Critical Study of Doubt and Certainty (Routledge, 2024) looks at Ghazālī's attitude to philosophical demonstration and Sufism as a means to certainty. In early scholarship surrounding Ghazālī, he has often been blamed as the one who single-handedly offered the death-blow to philosophy in the Muslim world. In much of contemporary scholarship, Ghazālī is understood to prefer philosophy as the ultimate means to certainty, granting Sufism a secondary status. Hence, much of previous scholarship has either focused on Ghazālī as a Sufi or as a philosopher; this book takes a parallel approach, and acknowledges each discipline in its right place. It analyses Ghazālī's approach to acquiring certainty, his methodological scepticism, his foundationalism, his attitude to authoritative instruction (taʿlim), and the place of philosophical demonstration and Sufism in his epistemology. Offering a systematic and comprehensive approach to Ghazālī's epistemology, this book is a valuable resource for scholars of Islamic philosophy and Sufism in particular, and for educated readers of Islamic studies in general. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Focusing on Abū Ḥāmid al-Ghazālī (d. 1111) – one of the foremost scholars and authorities in the Muslim world who is central to the Islamic intellectual tradition – this book embarks on a study of doubt (shakk) and certainty (yaqīn) in his epistemology. Ghazālī's Epistemology: A Critical Study of Doubt and Certainty (Routledge, 2024) looks at Ghazālī's attitude to philosophical demonstration and Sufism as a means to certainty. In early scholarship surrounding Ghazālī, he has often been blamed as the one who single-handedly offered the death-blow to philosophy in the Muslim world. In much of contemporary scholarship, Ghazālī is understood to prefer philosophy as the ultimate means to certainty, granting Sufism a secondary status. Hence, much of previous scholarship has either focused on Ghazālī as a Sufi or as a philosopher; this book takes a parallel approach, and acknowledges each discipline in its right place. It analyses Ghazālī's approach to acquiring certainty, his methodological scepticism, his foundationalism, his attitude to authoritative instruction (taʿlim), and the place of philosophical demonstration and Sufism in his epistemology. Offering a systematic and comprehensive approach to Ghazālī's epistemology, this book is a valuable resource for scholars of Islamic philosophy and Sufism in particular, and for educated readers of Islamic studies in general. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Focusing on Abū Ḥāmid al-Ghazālī (d. 1111) – one of the foremost scholars and authorities in the Muslim world who is central to the Islamic intellectual tradition – this book embarks on a study of doubt (shakk) and certainty (yaqīn) in his epistemology. Ghazālī's Epistemology: A Critical Study of Doubt and Certainty (Routledge, 2024) looks at Ghazālī's attitude to philosophical demonstration and Sufism as a means to certainty. In early scholarship surrounding Ghazālī, he has often been blamed as the one who single-handedly offered the death-blow to philosophy in the Muslim world. In much of contemporary scholarship, Ghazālī is understood to prefer philosophy as the ultimate means to certainty, granting Sufism a secondary status. Hence, much of previous scholarship has either focused on Ghazālī as a Sufi or as a philosopher; this book takes a parallel approach, and acknowledges each discipline in its right place. It analyses Ghazālī's approach to acquiring certainty, his methodological scepticism, his foundationalism, his attitude to authoritative instruction (taʿlim), and the place of philosophical demonstration and Sufism in his epistemology. Offering a systematic and comprehensive approach to Ghazālī's epistemology, this book is a valuable resource for scholars of Islamic philosophy and Sufism in particular, and for educated readers of Islamic studies in general. Learn more about your ad choices. Visit megaphone.fm/adchoices

Assalamualaikum,We've reached the final portion of Surah al-Wāqiʿah, and it's been a beautiful journey. Each week, we recited, studied Tajwīd, and reflected practically on what these ayāt mean for our lives.Tajwīd Highlights* Madd Munfasil vs Muttasil:If the wave sign (madd) is in two words, it's munfasil → read 4 harakat.If it's in one word, it's muttasil → read 4 harakat.I keep it simple: when you see the wave, go 4 — unless there's a shaddah or sukun, then it's 6.* Heavy Letters like ص (Ṣād):You lift the back of your tongue, not your lips.Don't shape it like “soo” — it's not lip work, it's tongue elevation.* Light Letter vs. Heavy:Try saying س (Seen) and ص (Ṣād) back-to-back.The makhraj is similar, but ṣād is heavier because of that tongue lift.* Letter ض (Ḍād) – tricky but unique.It's not made with the tip — it's the sides of the tongue touching the molars.Push right or left, or both sides if you can.There's also a bit of stretch — not like dhal, not a heavy “d”, but truly ḍād.* Idghām Without Ghunnah:Example: Fasalāmun laka — tanwīn meets lām → merge it without nasal sound.No humming here.Tafsīr: Ayah 88 to 96Previously, we looked at how Allah divided humanity into three groups on the Day of Judgement:* As-Sābiqūn al-Muqarrabūn – the foremost in goodness, those drawn near to Allah.* Ashābul-Yamīn – the people of the right, honoured and saved.* Ashābush-Shimāl – the people of the left, those who face punishment.We saw the signs in nature: fire, water, creation. The Qur'an kept asking us to reflect. These were not abstract reminders — they were close and real. The question remains: where do we stand?The Qur'an and the StarsEarlier in this passage, Allah took a unique oath:فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِThen I swear by the positions of the stars –وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌAnd indeed, it is a great oath, if you only knew.Allah is linking the stars to the Qur'an. Why?Like the stars, the Qur'an from afar can look like a beautiful mess — dazzling, but hard to make sense of.But if you study the stars, you find direction. They guide travellers at sea and in the desert. Likewise, if you study the Qur'an, it becomes your compass. You begin to see the inner structure, the ring composition, the coherence.We need to dig deeper. The Qur'an is not for the lazy. It calls us to think, reflect, and remember.What Are You Waiting For?Allah ends the Surah by asking us:أَفَبِهَـٰذَا ٱلْحَدِيثِ أَنتُم مُّدْهِنُونَIs it this statement (Qur'an) that you take lightly?And then reminds us of the moment of death:فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ . تَرْجِعُونَهَا إِن كُنتُمْ صَـٰدِقِينَThen why, if you are not to be recompensed, do you not return the soul – if you are truthful?This is the challenge. If we truly had power, we could stop death. But we can't.We now reach the final ayat of Surah al-Wāqiʿah, and once again, Allah brings our attention to the three categories of people.1. The MuqarrabūnFor the ones nearest to Allah, they receive:فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍThen [for him is] rest and bounty and a garden of pleasure.These are people who go above the bare minimum. They chase virtue — extra prayers, fasting, charity — and draw close to Allah through constant remembrance and Qur'an.2. Ashābul-Yamīnفَسَلَامٌ لَّكَ مِنْ أَصْحَابِ الْيَمِينِ“Peace for you” — from the people of the right.They fulfilled their obligations. They weren't perfect, but they remained faithful and upright.3. The Deniers and the Misguidedوَأَمَّا إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَBut if he is from those who denied and were astray…They receive the opposite: punishment with scalding water and burning fire.Note how both traits are mentioned: denial and misguidance. It's not just about not knowing — it's rejecting after knowing.According to Imām al-Ghazālī, before a person is truly culpable for disbelief, five conditions must be met:* The message reaches them.* It is explained reasonably.* Doubts are clarified.* Time is given.* They still choose to reject.Yaqīn — The Stages of CertaintyAllah ends the Surah by declaring:إِنَّهُۥ لَحَقُّ ٱلْيَقِينِThis is the certainty of truth — ḥaqq al-yaqīn.The Qur'an speaks of three levels of yaqīn (certainty):* ʿIlm al-yaqīn — certainty through knowledge (e.g. seeing smoke and knowing there's fire)* ʿAyn al-yaqīn — certainty through seeing (you see the fire itself)* Ḥaqq al-yaqīn — certainty through experience (you touch the fire — and you're burned)We're meant to reach yaqīn through study and reflection, not wait for divine intervention or signs in the sky. That's why Allah constantly invites us to think.Dhikr ChallengeTry to say “ِسُبْحَانَ اللهِ وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِيْم (SubḥānAllāh wa bihamdihi SubḥānAllāhi L-Azim)” 100 times in the morning.Make it a daily habit.فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِSo glorify the name of your Lord, the Most GreaA Final Du‘āاللَّهُمَّ ٱجْعَلْنَا مِنَ ٱلْمُقَرَّبِينَ، وَمِنْ أَصْحَابِ ٱلْيَمِينِ، وَنَجِّنَا مِنَ ٱلضَّالِّينَO Allah, make us from those drawn near, from the people of the right, and protect us from being among the misguided.Next Week: Surah al-ḤujurātNext week, we begin a new series — Surah al-Ḥujurāt. It's a short surah, but packed with guidance on adab, community ethics, and dealing with others.See you then, in shā' Allāh. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

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

After the encounter with the thing in residential hall's basement, Waxor and Wyatt are vigilant about exploring the rest of Malenka. But will Myrtle's want to help and Ghaz's curiosity cross over into hazard? Abraxas' Precipice is an actual play of The Expanse Roleplaying Game by Green Ronin Publishing. based on the novels by James S.A. Corey. It airs live on Wednesdays at 6pm PST on twitch.tv/onlyplaywizards Get more Abraxas' Precipice: linktr.ee/abraxasprecipic Abraxas' Precipice GameMaster: John Bultena linktr.ee/onlyplaywizards Abraxas' Precipice players are: Donna Prior (they/them) as Myrtle Cooper linktr.ee/Danicia Michael C. Hsiung (he/him) as Waxor DuChang instagram.com/michaelchsiung Scott Mitchell (he/him) as Wyatt Thompson instagram.com/smitchell22 Claire Lewis (she/her) as Ghaz Wheatley bsky.app/profile/beautybot.bsky.social

durée : 00:53:43 - Questions d'islam - par : Ghaleb Bencheikh - Comment la rencontre entre les recherches du kalâm et du fiqh et les traditions gréco-romaine, iranienne pré-islamique et indienne a-t-elle produit une philosophie spécifique à l'islam, portée par des figures emblématiques comme Kindī, Fārābī, Ibn Sīnā, Ghazālī et Ibn Rushd ? - réalisation : François Caunac - invités : Mathieu Terrier Philosophe et spécialiste de la pensée chiite, chargé de recherche au CNRS, membre du Laboratoire d'études sur les monothéismes

Dr Saeko Yazaki presents comparative research on the concept of the 'self' in Sufism and Zen Buddhism. The seminar, which drew scholars from multiple disciplines, examined striking parallels between these geographically and culturally distant traditions. Dr. Yazaki's presentation centered on a textual analysis of two foundational works: "The Revival of the Religious Sciences" by the Sufi scholar Abū Ḥāmid al-Ghazālī (d. 1111) and "The Treasury of the True Dharma-Eye" by Zen master Dōgen (d. 1253). The seminar highlighted how both traditions, despite their separation, share important theoretical and practical concerns, particularly regarding lived experience and the transformation of the self. Dr. Yazaki explained that al-Ghazālī emphasises disciplining the self (nafs) to purify the heart for divine remembrance, while Dōgen stresses the importance of learning and ultimately forgetting the self (jiko) in Buddhist practice. While previous scholarship has compared these influential figures to Jewish and Christian theologians or European philosophers, Dr. Yazaki's innovative approach places them in direct conversation with each other for the first time. Her analysis revealed not only remarkable similarities but also fundamental differences at both doctrinal and practical levels. A key insight from the seminar was the importance of faith in both traditions, balancing the widely recognised philosophical sophistication of these texts with their spiritual foundations.

A selection of excerpts from the texts Tamhidát and Laváyeh by Ayn-al-Qużāt Hamadānī . Translated by Ali Yansori - with thanks to Ali for gifting this beautiful translation. Ayn-al-Qużāt Hamadānī (1098–1131) (Persian: عین‌ القضات همدانی), was a Persian jurisconsult, mystic, philosopher, poet and mathematician who was executed by the Seljuk rulers at the age of 33 on charges of heresy. He is one of the many overlooked figures of the pre-modern Islamic tradition. Born in Hamadhan in Seljuk Iran to a family of prominent Shāfi'ī scholars, by the age of 20 he had mastered Arabic, Persian, jurisprudence, ḥadīth, Qur'ān, poetry, kalām (dialectical theology), philosophy and various strands of mystical thought. A student of Aḥmad al-Ghazālī he became an eminent scholar and mystic in his own right, composing various works in both Persian and Arabic, the most important of which were Tamhīdāt and the Zubdat al-Haqāʾiq fī Kashf al-Khalāʾiq. Much of his mystical philosophy was focused on the concept of divine love. Music - from the album 'The Great Intimacy' by Sujatha Maheshwari With thanks to Sujatha for sharing this sublime music for this channel. You can find links to her album on all major platforms here: https://www.sujathamaheshwari.com/music Art/image: "Source" by Mevlana Canan Berber   / canan-berber  

http://tonighazi.com/ https://www.youtube.com/@Theantareanheart https://www.instagram.com/theantareanheart/ https://www.facebook.com/TheAntareanHeart https://www.tiktok.com/@theantareanheart https://twitter.com/AntareanHeart Toni Ghazi, also known as ‘The Antarean-Heart,' who is a Channel and Spiritual Guide. Toni works through the Praying-Mantis Beings and the Antares Stargate to bring messages of unconditional love and integration from inter-dimensional and extraterrestrial beings. His work aims to guide humanity back to its true essence by activating a remembrance of who we are and creating a life of alignment. Through his connection with these beings, Toni helps individuals restructure their belief systems from limitation to limitless expansion, ultimately leading to a life filled with passion, excitement, love, and magic. Toni's channeling includes messages from a diverse array of beings, such as the Praying-Mantis, Arcturian Council of Light, Taygetans, Grey Aliens, Angels, Ganesh, Mother Gaia, Seven Sisters of Pleiades, Magic Leprechauns, Dream Weavers, Sacred Geometry and Angels, Collective Light Particles, his future-self named Osman, as well as concepts like Silence and Void, Sound, Infinity, and Shadow and the Dark. These messages aim to uplift humanity and assist individuals in living a life of alignment and joy. Channeling Extra-Dimensional Beings from The Heart One of Toni's highest excitements and missions is to bring through High-Vibrational, Heart-Felt messages from a wide variety of Galactic-Beings that he connects with using a conduit from the Praying-Mantis Energy from the Antares Stargate. During your interview, Toni can Channel live during the show. The Mantis-Beings have their own unique perspective to answer any question. So, all questions are open for Toni. Toni has been a featured presenter at: Disclosure Fest, L.A. Conscious Life Expo, Contact in the Desert, Sedona Ascension Retreat, The Stargate Crusader Retreat, The Heart of Oneness Holistic Expo, Mount Shasta 888 Earthkeeper's Retreat, Sedona Transcendence Retreat, New Life Expo, Sedona Cosmic Awakening, Enchanted Mushroom Festival, and the Celebrity Galactic Origins Cruise. Toni's Podcast Interviews: Rob Gauthier's “The Enlightenment Hour,” award-winning “Dare to Dream,” Soul Communication, Connection to the Cosmos, Awakened Stories, The Global Peace Tribe, Alien Contact, and with Reuben Langdon on Interviews with ED/Extra Dimensionals. Toni's Mantis Crystal Skulls, 20-Million-Year-Old Mantis in Amber, 8,000-Year-Old Anubis Aztlan Tablet. Toni is THE ONLY ONE in the WORLD that produces Praying Mantis Crystal Skulls. He activates the Skulls with shamanic drumming, sound bowls, and chanting to activate the Skull to be YOUR permission slip to connect with YOUR Higher Self, other galactic beings, for healing, and releasing trauma. Toni embeds them with specific codes for the client for their ascension. NO ONE else on EARTH has them or makes them. The Process of ACTIVATING the Mantis Crystal-Skulls includes… - Over-Night ‘Contact' with the 20-Million-Year-Old Mantis/Amber - Over-Night ‘Contact' with an 8,000-Year-Old Anubis Artifact - Sound Bowl Activation with an 800-Years Old Sound Bowl from Tibet - Drumming & Chanting with a Praying-Mantis Drum custom-made in Mexico - Light-Language encoding by the Mantis-Beings - Smudging with Sacred Cedar Sage, White Sage, Desert Sage & Palo Santo - Dead-Sea Salt Bath To see PRAYING MANTIS SKULLS options and stones Visit Toni's Store.

On today's cast we dive into the key regiments of the Imperial Guard and their origin stories.  Tallarn and their wars with chaos.  The Valhallans and their incredibly stupid origin story, but incredibly badass war with the Orks.  Moridan Iron Guard holding the line against insert all chaos.  Armageddon Steel Legion against Angron and then Ghaz (twice).  The Catachan's against their own damn planet (every day).  The Cadians holding the line against the forces of chaos until the absolute final moment.  And of course Kreig blowing up their own planet.  *note we decided to wait on Tanith for our cast on Gaunt's Ghosts.  Support the Show.

Although late to Orktober it's time to talk about the greatest Ork Boss to ever Waaagh!! Today we talk about one of the most famous characters from arguable the most entertaining factions, Ghaz! We learn about his rise to prophet of Gork and Mork as well as his many near (actual) death experiences. We also dive into his conflicts with the Great Commissar Yarrick and Ragnar Blackmane. If you like the podcast, please follow us and leave a 5-star review.If you want to ask a question, correct us, make requests, offer suggestions or even make fun of us please send us an email at 40kdroppod@gmail.comFollow us on Instagram @thedroppod40kpodcast : https://www.instagram.com/thedroppod40kpodcast/

https://www.patreon.com/isyanderandkodaYou already know how to please the Machine Gods at this point so thank you so much. And make your voices heard for which faction you would like to see next! -Isyander –TIMESTAMPS 0:00:00 Intro0:00:49 What is an Ork0:05:57 Who is Ghaz0:09:53 How did Ghaz get here?0:13:00 Ghaz Rallies the Orks0:16:07 The First Setback0:18:57 The Second Setback0:20:13 Ghaz's Despair0:25:34 How This translates to Real Life0:26:09 Ghaz's Second Chance0:30:59 Some Housekeeping——————————  TAGS————————————Opinions expressed in this video are solely those of Isyander & Koda and in no way reflect the views or opinions of Games Workshop Ltd.Artwork throughout this video is used for educational purposes. if you see your artwork and would like an art credit, message me.Support the show

Peter Adamson's book Ibn Sīnā (Avicenna): a Very Short Introduction (Oxford UP, 2023) provides an introduction to the most important philosopher of the Islamic world, Ibn Sīnā, often known in English by his Latinized name Avicenna. After introducing the man and his works, with an overview of the historical context in which he lived, the book devotes chapters to the different areas of Ibn Sīnā's thought. Among the topics covered are his innovations in logic, his theory of the human soul and its powers, the relation between his medical writings and his philosophy, and his metaphysics of existence. Particular attention is given to two famous arguments: his flying man thought experiment and the so-called “demonstration of the truthful,” a proof for the existence of God as the Necessary Existent. A distinctive feature of the book is its attention to the relationship between Ibn Sīnā and Islamic rational theology (kalām): in which we see how Ibn Sīnā responded to this tradition in many areas of his thought. A final chapter looks at Ibn Sīnā's legacy in both the Islamic world and in Latin Christendom. Here Adamson focuses on the critical responses to Ibn Sīnā in subsequent generations by such figures as al-Ghazālī, al-Suhrawardī, and Fakhr al-Dīn al-Rāzī. Peter Adamson is professor of Philosophy at Ludwig Maximilian University of Munich. He received his BA from Williams College and PhD from the University of Notre Dame. From 2000 to 2012 he was a member of the Philosophy Department at King's College London, and he maintains a connection to King's. But his primary position is now as Professor of Late Ancient and Arabic Philosophy at the LMU in Munich. The author of numerous monographs and articles on ancient and medieval philosophy, especially Neoplatonism and philosophy in the Islamic world, he also hosts the History of Philosophy podcast, which appears as a series of books with Oxford University Press. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Peter Adamson's book Ibn Sīnā (Avicenna): a Very Short Introduction (Oxford UP, 2023) provides an introduction to the most important philosopher of the Islamic world, Ibn Sīnā, often known in English by his Latinized name Avicenna. After introducing the man and his works, with an overview of the historical context in which he lived, the book devotes chapters to the different areas of Ibn Sīnā's thought. Among the topics covered are his innovations in logic, his theory of the human soul and its powers, the relation between his medical writings and his philosophy, and his metaphysics of existence. Particular attention is given to two famous arguments: his flying man thought experiment and the so-called “demonstration of the truthful,” a proof for the existence of God as the Necessary Existent. A distinctive feature of the book is its attention to the relationship between Ibn Sīnā and Islamic rational theology (kalām): in which we see how Ibn Sīnā responded to this tradition in many areas of his thought. A final chapter looks at Ibn Sīnā's legacy in both the Islamic world and in Latin Christendom. Here Adamson focuses on the critical responses to Ibn Sīnā in subsequent generations by such figures as al-Ghazālī, al-Suhrawardī, and Fakhr al-Dīn al-Rāzī. Peter Adamson is professor of Philosophy at Ludwig Maximilian University of Munich. He received his BA from Williams College and PhD from the University of Notre Dame. From 2000 to 2012 he was a member of the Philosophy Department at King's College London, and he maintains a connection to King's. But his primary position is now as Professor of Late Ancient and Arabic Philosophy at the LMU in Munich. The author of numerous monographs and articles on ancient and medieval philosophy, especially Neoplatonism and philosophy in the Islamic world, he also hosts the History of Philosophy podcast, which appears as a series of books with Oxford University Press. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Peter Adamson's book Ibn Sīnā (Avicenna): a Very Short Introduction (Oxford UP, 2023) provides an introduction to the most important philosopher of the Islamic world, Ibn Sīnā, often known in English by his Latinized name Avicenna. After introducing the man and his works, with an overview of the historical context in which he lived, the book devotes chapters to the different areas of Ibn Sīnā's thought. Among the topics covered are his innovations in logic, his theory of the human soul and its powers, the relation between his medical writings and his philosophy, and his metaphysics of existence. Particular attention is given to two famous arguments: his flying man thought experiment and the so-called “demonstration of the truthful,” a proof for the existence of God as the Necessary Existent. A distinctive feature of the book is its attention to the relationship between Ibn Sīnā and Islamic rational theology (kalām): in which we see how Ibn Sīnā responded to this tradition in many areas of his thought. A final chapter looks at Ibn Sīnā's legacy in both the Islamic world and in Latin Christendom. Here Adamson focuses on the critical responses to Ibn Sīnā in subsequent generations by such figures as al-Ghazālī, al-Suhrawardī, and Fakhr al-Dīn al-Rāzī. Peter Adamson is professor of Philosophy at Ludwig Maximilian University of Munich. He received his BA from Williams College and PhD from the University of Notre Dame. From 2000 to 2012 he was a member of the Philosophy Department at King's College London, and he maintains a connection to King's. But his primary position is now as Professor of Late Ancient and Arabic Philosophy at the LMU in Munich. The author of numerous monographs and articles on ancient and medieval philosophy, especially Neoplatonism and philosophy in the Islamic world, he also hosts the History of Philosophy podcast, which appears as a series of books with Oxford University Press. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Peter Adamson's book Ibn Sīnā (Avicenna): a Very Short Introduction (Oxford UP, 2023) provides an introduction to the most important philosopher of the Islamic world, Ibn Sīnā, often known in English by his Latinized name Avicenna. After introducing the man and his works, with an overview of the historical context in which he lived, the book devotes chapters to the different areas of Ibn Sīnā's thought. Among the topics covered are his innovations in logic, his theory of the human soul and its powers, the relation between his medical writings and his philosophy, and his metaphysics of existence. Particular attention is given to two famous arguments: his flying man thought experiment and the so-called “demonstration of the truthful,” a proof for the existence of God as the Necessary Existent. A distinctive feature of the book is its attention to the relationship between Ibn Sīnā and Islamic rational theology (kalām): in which we see how Ibn Sīnā responded to this tradition in many areas of his thought. A final chapter looks at Ibn Sīnā's legacy in both the Islamic world and in Latin Christendom. Here Adamson focuses on the critical responses to Ibn Sīnā in subsequent generations by such figures as al-Ghazālī, al-Suhrawardī, and Fakhr al-Dīn al-Rāzī. Peter Adamson is professor of Philosophy at Ludwig Maximilian University of Munich. He received his BA from Williams College and PhD from the University of Notre Dame. From 2000 to 2012 he was a member of the Philosophy Department at King's College London, and he maintains a connection to King's. But his primary position is now as Professor of Late Ancient and Arabic Philosophy at the LMU in Munich. The author of numerous monographs and articles on ancient and medieval philosophy, especially Neoplatonism and philosophy in the Islamic world, he also hosts the History of Philosophy podcast, which appears as a series of books with Oxford University Press. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Peter Adamson's book Ibn Sīnā (Avicenna): a Very Short Introduction (Oxford UP, 2023) provides an introduction to the most important philosopher of the Islamic world, Ibn Sīnā, often known in English by his Latinized name Avicenna. After introducing the man and his works, with an overview of the historical context in which he lived, the book devotes chapters to the different areas of Ibn Sīnā's thought. Among the topics covered are his innovations in logic, his theory of the human soul and its powers, the relation between his medical writings and his philosophy, and his metaphysics of existence. Particular attention is given to two famous arguments: his flying man thought experiment and the so-called “demonstration of the truthful,” a proof for the existence of God as the Necessary Existent. A distinctive feature of the book is its attention to the relationship between Ibn Sīnā and Islamic rational theology (kalām): in which we see how Ibn Sīnā responded to this tradition in many areas of his thought. A final chapter looks at Ibn Sīnā's legacy in both the Islamic world and in Latin Christendom. Here Adamson focuses on the critical responses to Ibn Sīnā in subsequent generations by such figures as al-Ghazālī, al-Suhrawardī, and Fakhr al-Dīn al-Rāzī. Peter Adamson is professor of Philosophy at Ludwig Maximilian University of Munich. He received his BA from Williams College and PhD from the University of Notre Dame. From 2000 to 2012 he was a member of the Philosophy Department at King's College London, and he maintains a connection to King's. But his primary position is now as Professor of Late Ancient and Arabic Philosophy at the LMU in Munich. The author of numerous monographs and articles on ancient and medieval philosophy, especially Neoplatonism and philosophy in the Islamic world, he also hosts the History of Philosophy podcast, which appears as a series of books with Oxford University Press. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Happy New Year!