Podcasts about kahf the cave

As anyone will know who has so much has flicked through the pages of the Quran, the Islamic scripture contain many discussions of the Virgin Mary and Jesus. Yet Muslim tradition also venerates many Christian saints. The model was set by the Quran itself, in the chapter al-Kahf (‘The Cave'), which alludes to the Christian story of the Seven Sleepers of Ephesus as a moral lesson for Muslims. Over the following centuries, Muslim authors recounted the lives of various other Christian saints, ranging from such famous figures as the hermit St Anthony and the martyr St George to the less familiar likes of John of Edessa and Paul of Qentos. Writing in Arabic, Muslim authors highlighted the ‘excellent qualities,' or fada'il, of these Christians who had such steadfast faith in God. Underlying this collective veneration was a shared scriptural universe, in which the Quran referred to stories from the Bible, and a shared sacred landscape, in which Muslims venerated the shrines of Biblical prophets and Christian saints. Nile Green talks to Reyhan Durmaz, author of Stories between Christianity and Islam: Saints, Memory, and Cultural Exchange in Late Antiquity and Beyond (University of California Press, 2022). 

Surah Al-Kahf (الكهف‎) is the 18th chapter of the Qur'an. The surah titled in English means “The Cave” and it consists of 110 verses.This Surah mentions 3 stories, the people of the cave, the story of Musa (عليه السلام), and of Dhu'l Qarnayn. It warns against the dangers of pleasures and it's allure which can cause people to behave in strange ways that go against teachings of Islam. It can lead to focusing on maximizing desires of the world neglecting our duty to Allah (سُبْحَٰنَهُۥ وَتَعَٰلَىٰ).Become a supporter of this podcast: https://www.spreaker.com/podcast/learn-about-islam--5484193/support.

Surah Al-Kahf (الكهف‎) is the 18th chapter of the Qur'an. The surah titled in English means “The Cave” and it consists of 110 verses.This Surah mentions 3 stories, the people of the cave, the story of Musa (عليه السلام), and of Dhu'l Qarnayn. It warns against the dangers of pleasures and it's allure which can cause people to behave in strange ways that go against teachings of Islam. It can lead to focusing on maximizing desires of the world neglecting our duty to Allah (سُبْحَٰنَهُۥ وَتَعَٰلَىٰ).These stories teach Muslims the value of faith, knowledge, patience, and the shortness of time on this planet.“Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.”Surah Kahf Ayat 46Recited by Omar Hisham Al Arabi

Surah Al Kahf (Cave) (Arabic; الكهف) 18th Surah of the Holy Quran. The meaning of the word Kahf is the Cave. It was revealed to Prophet Muhammad (PBUH) in Mecca; hence it is a Meccan or Makki Surah. There are 110 verses in Surah Al Kahf and 1583 words in total.Surah Al-Kahf is a light that illuminates the path of guidance for whoever reads it, as it stops Muslims from disobedience and sins, and guides them to the path of goodness and righteousness. And it may be a real, tangible light, as it was reported from the Messenger PBUH that who recites Surah Kahf on Friday, a light will shine for him from under his feet to the clouds of heaven that will shine with it on the Day of Resurrection. Also, Surah Al-Kahf protects its reader from the temptation of the Antichrist by memorizing the first ten verses of it.WHAT IS SURAH KAHF ABOUTSurat Al Kahf talked about many incidents. The story of the people of the cave (As-haabul Kahf) is the most famous, hence the surah gets its name. The story of the man of the gardens, the story of Moses PBUH and Khidr RAA, and the story of Dhul-Qarnayn “Just Leader”. The surah also has many verses with benefits, instructions and teachings for Muslims.LESSONS FROM SURAH KAHF1- Being keen on good company in life helps a person remain committed to his religious principles. This was shown in the cave youth who helped each other stand firm when faced with a test of faith.2- We all need to connect with God 100% and make Tawwakul on Him. We all need to escape from the corrupt society we live in. The lasting good deeds that one does are what really matters. Our sole focus must not be on worldy life.3- God Almighty is the Wise. He deals with matters by resolving them, so he can solve them as His Wisdom. We may not realize the wisdom nor appreciate the righteousness of God Almighty's decisions in our lives, yet there is a hidden good in them.4- Among the most frequent tests that believers face in his life are trials, persecution and torture in matters of faith, so that Allah can test us. The believer should not be overwhelmed by this, rather focus on the Hereafter.5- The result of piety is that God Almighty preserves man's world and his religion. Besides this, God Almighty also protects his offspring. “It is because of the piety and righteousness of a servant that Allaah Ta'aala protects his children and the children of his children and his family.6- Whoever has sincere desire to distance himself from sins will always find a better abode just as the People of the Cave found when they left the town to keep their faith. People who are firm in resolve to do something for the sake of Allaah SWA will receive help from Allaah SWT in many different amazing ways.7- Never say that you will do something in the future without remembering God Almighty and say, God willing, at the time of your intention, you do not know whether you will be able to do it or not. Remind yourself to do the remembrance of God Almighty when you forget or overlook.The Prophet (PBUH) said:“If anyone learns by heart the first 10 verses of the Surah Al Kahf, he will be protected from the Dajjal.”“Whoever recites the last ten verses of Surah Al-Kahf he will be safe from the temptation of Dajjal”.

(18:1) Praise be to Allah Who has revealed to His servant the Book devoid of all crookedness; (18:2) an unerringly Straight Book, meant to warn of a stern punishment from Allah, and to proclaim, to those who believe and work righteous deeds, the tiding that theirs shall be a good reward (18:3) wherein they shall abide for ever; (18:4) and also to warn those who say: "Allah has taken to Himself a son," (18:5) a thing about which they have no knowledge, neither they nor their ancestors. Dreadful is the word that comes out of their mouths. What they utter is merely a lie. (18:6) (O Muhammad), if they do not believe in this Message, you will perhaps torment yourself to death with grief, sorrowing over them. (18:7) Surely We have made all that is on the earth an embellishment for it in order to test people as to who of them is better in conduct. (18:8) In the ultimate, We shall reduce all that is on the earth to a barren plain. (18:9) Do you think that the people of the Cave and the Inscription were one of Our wondrous signs? (18:10) When those youths sought refuge in the Cave and said: "Our Lord! Grant us mercy from Yourself and provide for us rectitude in our affairs." (18:11) We lulled them to sleep in that cave for a number of years (18:12) and then roused them so that We might see which of the two parties could best tell the length of their stay. (18:13) We narrate to you their true story. They were a party of young men who had faith in their Lord, and We increased them in guidance (18:14) and strengthened their hearts when they stood up and proclaimed: "Our Lord is the Lord of the heavens and the earth. We shall call upon no other god beside Him; (for if we did so), we shall be uttering a blasphemy." (18:15) (Then they conferred among themselves and said): "These men, our own people, have taken others as gods beside Him: why do they not bring any clear evidence that they indeed are gods? Who can be more unjust than he who foists a lie on Allah? (18:16) And now that you have dissociated yourselves from them and from whatever they worship beside Allah, go and seek refuge in the Cave. Your Lord will extend His mercy to you and will provide for you the means for the disposal of your affairs." (18:17) Had you seen them in the Cave it would have appeared to you that when the sun rose, it moved away from their Cave to the right; and when it set, it turned away from them to the left, while they remained in a spacious hollow in the Cave. This is one of the Signs of Allah. Whomsoever Allah guides, he alone is led aright; and whomsoever Allah lets go astray, you will find for him no guardian to direct him. (18:18) On seeing them you would fancy them to be awake though they were asleep; and We caused them to turn their sides to their right and to their left, and their dog sat stretching out its forelegs on the threshold of the Cave. Had you looked upon them you would have certainly fled away from them, their sight filling you with terror. (18:19) Likewise, We roused them in a miraculous way that they might question one another. One of them asked: "How long did you remain (in this state)?" The others said: "We remained so for a day or part of a day." Then they said: "Your Lord knows better how long we remained in this state. Now send one of you to the city with this coin of yours and let him see who has the best food, and let him buy some provisions from there. Let him be cautious and not inform anyone of our whereabouts. (18:20) For if they should come upon us, they will stone us to death or force us to revert to their faith whereafter we shall never prosper."....

Al-Kahf ٱلْكَهْف al-Kahf The Cave 110 (12) Makkah

Surah 18 Al Kahf (The Cave) Verses 110 Final Session 34. The Prophet's are unlike other humans, their fasting, sleep and sight are beyond remarkable . Verse 110 refers to Riyaa, the minor shirk and Riyaa is more hidden than a soundless movement of an ant. The last verses of Surah Al Khaf will assist you in waking up at a specified time AND will grant you a light on the Last Day.

Surah 18 Al Kahf (The Cave) Verses 107-109 Session 33. Where is Jannat ul Firdaws? What irrigates the holy rivers of Paradise? What lies above the awesome Kursi? The Quran describes the Taurat as a guidance, light, Imam and a mercy.

Surah 18 Al Kahf (The Cave) Verses 103-106, Session 32. Despite their deeds they still are the 'greatest losers'. The sahaba's (ra/a) verdict clarify on the verse. Labouring hard for their deeds in this life (that of the Jews and christians), only to find their scales empty in the next. Vain are the atheist's deeds or those denying the signs of Allah سُبْحَانَهُ وَتَعَالَى. That is their recompense because of their fallacious conviction.

Surah 18 Al Kahf (The Cave) Verses 100-102, Session 31. What does it mean when the Quran says "The unbelievers are blind and deaf"? Why are the unbelievers more misguided than cattle? Will those who are worshipped beside Allah سُبْحَانَهُ وَتَعَالَى be thrown into the fire?

18. Surah Al Kahf (The Cave) --- Send in a voice message: https://anchor.fm/bayaan/message

Surah Al-Kahf (The Cave) - Islam Sobhi (Kehf Suresi - İslam Subhi)

This is the 69th Surah according to the order of revelation. This is a Makki Surah revealed 4-5 years before the Hijrah.  It has 110 verses in 12 sections. The Surah answers some questions that the Mushrikin of Makkah posed to the Prophet –peace be upon him.  The answers came in a very clear way and also challenged them to accept the message of Islam. In this Surah we have the stories of: the People of the Cave, the man who had two gardens and was very proud of himself, Prophet Moses with an angelic figure, Dhulqarnain a pious ruler.  These stories are told to emphasize the value of faith, knowledge and patience, the relativity of time, and the variety in this world. Recitation: Shaykh Mishaari Raashid & Ibrahaim Walk using Saheeh International Translation. Thematic introduction: Dr. Muzammil H. Siddiqi.

Name This Surah takes its name from v. 9 in which the word (al-kahf) occurs. Period of Revelation This is the first of those Surahs which were sent down in the third stage of Prophethood at Makkah. We have already divided the life of the Holy Prophet at Makkah into four stages in the Introduction to Chapter VI. According to that division the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishes this stage from the second and the fourth stages is this. During the second stage the Quraish mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections and making false propaganda against the Holy Prophet and his followers in order to suppress the Islamic Movement. But during the third stage they employed the weapons of persecution, man handling and economic pressure for the same purpose. So much so that a large number of the Muslims had to emigrate from Arabia to Habash, and those who remained behind were besieged in Shi'ib Abi Talib along with the Holy Prophet and his family. To add to their misery, a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib and Hadrat Khadijah, whose personal influence had been conducive to the support of two great families of the Quraish. However, when in the tenth year of Prophethood these two persons died, the fourth stage began with such revere persecutions as forced the Holy Prophet and all his Companions to emigrate from Makkah. It appears from the theme of the Surah that it was revealed at the beginning of the third stage when in spite of persecutions and opposition, migration to Habash had not yet taken place. That is why the story of "Ashab-i-Kahf" (the Sleepers of the Cave) has been related to comfort and encourage the persecuted Muslims and to show them how the righteous people have been saving their Faith in the past. Subject and Topics This Surah was sent down in answer to the three questions which the mushriks of Makkah, in consultation with the people of the Book, had put to the Holy Prophet in order to test him. These were: (1) Who were "the Sleepers of' the Cave"? (2) What is the real story of Khidr? and (3) What do you know about Zul-Qarnain? As these three questions and the stories involved concerned the history of the Christians and the Jews, and were unknown in Hijaz, a choice of these was made to test whether the Holy Prophet possessed any source of the knowledge of the hidden and unseen things. Allah, however, not only gave a complete answer to their questions but also employed the three stories to the disadvantage of the opponents of Islam in the conflict that was going on at that time at Makkah between Islam and un-belief: The questioners were told that "the Sleepers of the Cave" believed in the same doctrine of Tauhid which was being put forward in the Quran and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand, the persecutors of the Sleepers of the Cave had behaved in the same way towards them as the disbelievers of the Quraish were behaving towards the Muslims. Besides this, the Muslims have been taught that even if a Believer is persecuted by a cruel society, he should not bow down before falsehood but emigrate from the place all alone, if need be, with trust in God. Incidentally the disbelievers of Makkah were told that the story of the Sleepers of the Cave was a clear proof of the creed of the Hereafter, for this showed that Allah has the power to resurrect anyone He wills even after a long sleep of death as He did in case of the Sleepers of the Cave. The story of the Sleepers of the Cave has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time, the Holy Prophet has been instructed that he should in no case make a compromise with their persecutors nor should he consider them to be more impor...

Name This Surah takes its name from v. 9 in which the word (al-kahf) occurs. Period of Revelation This is the first of those Surahs which were sent down in the third stage of Prophethood...

Haqq Dawah Media Presents: Glad TidingsAsSalaam Alkuim,Today's episode is the last story of Surah Kahf. This story is Dhul-Qarnayn.Dhul-Qarnayn, translated as “the possessor of the two horns,” is a legendary king mentioned in Chapter 18 of The Quran, Sura al-Kahf (“The Cave”). The Quran narrates the story of how Allah establishes Dhul-Qarnayn as a powerful ruler on earth and allows the king the freedom to do with his subjects as he pleases.If you enjoyed this episode search for Haqq DawahMedia wherever you listen or download your favorite podcast.Follow us on Twitter @TheHaqqDawahGrp and Facebook /thehaqqdawahgrpUntil next season,Fe Aman Allah

Haqq Dawah Media Presents: Glad TidingsAsSalaam Alkuim,Today's episode is the last story of Surah Kahf. This story is Dhul-Qarnayn.Dhul-Qarnayn, translated as “the possessor of the two horns,” is a legendary king mentioned in Chapter 18 of The Quran, Sura al-Kahf (“The Cave”). The Quran narrates the story of how Allah establishes Dhul-Qarnayn as a powerful ruler on earth and allows the king the freedom to do with his subjects as he pleases.If you enjoyed this episode search for Haqq DawahMedia wherever you listen or download your favorite podcast.Follow us on Twitter @TheHaqqDawahGrp and Facebook /thehaqqdawahgrpUntil next season,Fe Aman Allah

Haqq Dawah Media Presents: Glad TidingsAsSalaam Alkuim,Continuing with The Joys of Jummah series, Surah Kalf is a staple for Muslims to read before Jummah. This surah is talked about often and is a a subject of many lectures. This weeks show is a cross over from Qalbin Saleem with the English translation of Suran Kalf. Next week will be part one of the explanation of the stories found throughout the surah.If you enjoy this show please search for us where you listen and download your favorite show. Search for Haq Dawah Media, we have a full arrangement of podcast and shows covering many different topics.Until next time,Fe Aman Allah

Name This Surah takes its name from v. 9 in which the word (al-kahf) occurs. Period of Revelation This is the first of those Surahs which were sent down in the third stage of Prophethood at Makkah. We have already divided the life of the Holy Prophet at Makkah into four stages in the Introduction to Chapter VI. According to that division the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishes this stage from the second and the fourth stages is this. During the second stage the Quraish mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections and making false propaganda against the Holy Prophet and his followers in order to suppress the Islamic Movement. But during the third stage they employed the weapons of persecution, man handling and economic pressure for the same purpose. So much so that a large number of the Muslims had to emigrate from Arabia to Habash, and those who remained behind were besieged in Shi'ib Abi Talib along with the Holy Prophet and his family. To add to their misery, a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib and Hadrat Khadijah, whose personal influence had been conducive to the support of two great families of the Quraish. However, when in the tenth year of Prophethood these two persons died, the fourth stage began with such revere persecutions as forced the Holy Prophet and all his Companions to emigrate from Makkah. It appears from the theme of the Surah that it was revealed at the beginning of the third stage when in spite of persecutions and opposition, migration to Habash had not yet taken place. That is why the story of "Ashab-i-Kahf " (the Sleepers of the Cave) has been related to comfort and encourage the persecuted Muslims and to show them how the righteous people have been saving their Faith in the past. Subject and Topics This Surah was sent down in answer to the three questions which the mushriks of Makkah, in consultation with the people of the Book, had put to the Holy Prophet in order to test him. These were: (1) Who were "the Sleepers of' the Cave"? (2) What is the real story of Khidr? and (3) What do you know about Zul-Qarnain? As these three questions and the stories involved concerned the history of the Christians and the Jews, and were unknown in Hijaz, a choice of these was made to test whether the Holy Prophet possessed any source of the knowledge of the hidden and unseen things. Allah, however, not only gave a complete answer to their questions but also employed the three stories to the disadvantage of the opponents of Islam in the conflict that was going on at that time at Makkah between Islam and un-belief: The questioners were told that "the Sleepers of the Cave" believed in the same doctrine of Tauhid which was being put forward in the Quran and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand, the persecutors of the Sleepers of the Cave had behaved in the same way towards them as the disbelievers of the Quraish were behaving towards the Muslims. Besides this, the Muslims have been taught that even if a Believer is persecuted by a cruel society, he should not bow down before falsehood but emigrate from the place all alone, if need be, with trust in God. Incidentally the disbelievers of Makkah were told that the story of the Sleepers of the Cave was a clear proof of the creed of the Hereafter, for this showed that Allah has the power to resurrect anyone He wills even after a long sleep of death as He did in case of the Sleepers of the Cave. The story of the Sleepers of the Cave has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time, the Holy Prophet has been instructed that he should in no case make a compromise with their persecutors nor should he consider them to be more important than his poor followers. On the other hand, those chiefs have been admonished that they should not be puffed up with the transitory life of pleasure they were then enjoying but should seek after those excellences which are permanent and eternal. The story of Khidr and Moses has been related in such a way as to supply the answer to the question of the disbelievers and to give comfort to the Believers as well. The lesson contained in this story is this "You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah. As the reality is hidden from you, you are at a loss to understand the wisdom of what is happening, and sometimes if it appears that things are going against you, you cry out, 'How and why has this happened'. The fact is that if the curtain be removed from the "unseen", you would yourselves come to know that what is happening here is for the best. Even if some times it appears that something is going against you, you will see that in the end it also produces some good results for you. The same is true of the story of Zul-Qarnain for it also admonishes the questioners, as if to say, "0 you vain chiefs of Makkah you should learn a lesson from Zul-Qarnain. Though he was a great ruler, a great conqueror and the owner of great resources, yet he always surrendered to his Creator, whereas you are rebelling against Him even though you are insignificant chieftains in comparison with him. Besides this, though Zul-Qarnain built one of the strongest walls for protection, yet his real trust was in Allah and not in the "wall". He believed that the wall could protect him against his enemies as long as it was the will of Allah and that there would be crack and holes in it, when it would be His will : whereas you who possess only insignificant fortified abodes and dwellings in comparison with him, consider yourselves to be permanently safe and secure against all sorts of calamities." While the Quran turned the tables on the questioners who had tried to "expose" the Holy Prophet, in the end of the Surah the same things have been reiterated that were stated at its beginning: "Tauhid and the Hereafter are absolutely true and real and for your own good you should accept these doctrines, mend your ways in accordance with them and live in this world with this conviction that you are accountable to Allah: otherwise you shall ruin your life and all your doings shall be set at naught." Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

18:75-110 Kahf (The Cave) 19:1-98 Maryam 20:1-135 Ta-Ha

In Where The Two Seas Meet (Fons Vitae, 2013), Hugh Talat Halman unpacks one of the most provocative narratives in the Islamic tradition. In the 18th chapter of the Qur'an, Surat al-Kahf (The Cave), a mysterious figure named Khidr (the “Green Man”), guides Moses through a series of seemingly criminal acts. These events turn out to be, rather, tests to try Moses' patience, each with divine purpose and knowledge behind it. Because of Khidr's special knowledge and status–even immortal according to some traditions–this story from the Qur'an has inspired Muslims from a variety of cultures to take interest in the relationship between Moses and Khidr as a model of discipleship, adversity, and spiritual symbolism. In his pioneering book, Halman charts the waters of literature about the story of Khidr and Moses while giving special attention to Sufi commentaries, including those of Ruzbihan Baqli, al-Qushayri, and al-Qashani. Halman also demonstrates that it was not only medieval Muslims who gravitated toward mining the spiritual wisdom of the story but also non-Muslims in the modern period, including Carl Jung, a director of a kung fu film, and others. Halman ends his monograph with a poem that synthesizes the many faces of the narrative and adds a unique personal touch to his work. Where The Two Seas Meet has undoubtedly become the authoritative English-language reference for research on the “Green Man” and provides the reader with lucid writing and ample references. Inevitably, moreover, it will also interest readers beyond the academy because of its transcultural insights and possibilities for interpretation. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Where The Two Seas Meet (Fons Vitae, 2013), Hugh Talat Halman unpacks one of the most provocative narratives in the Islamic tradition. In the 18th chapter of the Qur’an, Surat al-Kahf (The Cave), a mysterious figure named Khidr (the “Green Man”), guides Moses through a series of seemingly criminal acts. These events turn out to be, rather, tests to try Moses’ patience, each with divine purpose and knowledge behind it. Because of Khidr’s special knowledge and status–even immortal according to some traditions–this story from the Qur’an has inspired Muslims from a variety of cultures to take interest in the relationship between Moses and Khidr as a model of discipleship, adversity, and spiritual symbolism. In his pioneering book, Halman charts the waters of literature about the story of Khidr and Moses while giving special attention to Sufi commentaries, including those of Ruzbihan Baqli, al-Qushayri, and al-Qashani. Halman also demonstrates that it was not only medieval Muslims who gravitated toward mining the spiritual wisdom of the story but also non-Muslims in the modern period, including Carl Jung, a director of a kung fu film, and others. Halman ends his monograph with a poem that synthesizes the many faces of the narrative and adds a unique personal touch to his work. Where The Two Seas Meet has undoubtedly become the authoritative English-language reference for research on the “Green Man” and provides the reader with lucid writing and ample references. Inevitably, moreover, it will also interest readers beyond the academy because of its transcultural insights and possibilities for interpretation. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Where The Two Seas Meet (Fons Vitae, 2013), Hugh Talat Halman unpacks one of the most provocative narratives in the Islamic tradition. In the 18th chapter of the Qur’an, Surat al-Kahf (The Cave), a mysterious figure named Khidr (the “Green Man”), guides Moses through a series of seemingly criminal acts. These events turn out to be, rather, tests to try Moses’ patience, each with divine purpose and knowledge behind it. Because of Khidr’s special knowledge and status–even immortal according to some traditions–this story from the Qur’an has inspired Muslims from a variety of cultures to take interest in the relationship between Moses and Khidr as a model of discipleship, adversity, and spiritual symbolism. In his pioneering book, Halman charts the waters of literature about the story of Khidr and Moses while giving special attention to Sufi commentaries, including those of Ruzbihan Baqli, al-Qushayri, and al-Qashani. Halman also demonstrates that it was not only medieval Muslims who gravitated toward mining the spiritual wisdom of the story but also non-Muslims in the modern period, including Carl Jung, a director of a kung fu film, and others. Halman ends his monograph with a poem that synthesizes the many faces of the narrative and adds a unique personal touch to his work. Where The Two Seas Meet has undoubtedly become the authoritative English-language reference for research on the “Green Man” and provides the reader with lucid writing and ample references. Inevitably, moreover, it will also interest readers beyond the academy because of its transcultural insights and possibilities for interpretation. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Where The Two Seas Meet (Fons Vitae, 2013), Hugh Talat Halman unpacks one of the most provocative narratives in the Islamic tradition. In the 18th chapter of the Qur’an, Surat al-Kahf (The Cave), a mysterious figure named Khidr (the “Green Man”), guides Moses through a series of seemingly criminal acts. These events turn out to be, rather, tests to try Moses’ patience, each with divine purpose and knowledge behind it. Because of Khidr’s special knowledge and status–even immortal according to some traditions–this story from the Qur’an has inspired Muslims from a variety of cultures to take interest in the relationship between Moses and Khidr as a model of discipleship, adversity, and spiritual symbolism. In his pioneering book, Halman charts the waters of literature about the story of Khidr and Moses while giving special attention to Sufi commentaries, including those of Ruzbihan Baqli, al-Qushayri, and al-Qashani. Halman also demonstrates that it was not only medieval Muslims who gravitated toward mining the spiritual wisdom of the story but also non-Muslims in the modern period, including Carl Jung, a director of a kung fu film, and others. Halman ends his monograph with a poem that synthesizes the many faces of the narrative and adds a unique personal touch to his work. Where The Two Seas Meet has undoubtedly become the authoritative English-language reference for research on the “Green Man” and provides the reader with lucid writing and ample references. Inevitably, moreover, it will also interest readers beyond the academy because of its transcultural insights and possibilities for interpretation. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Where The Two Seas Meet (Fons Vitae, 2013), Hugh Talat Halman unpacks one of the most provocative narratives in the Islamic tradition. In the 18th chapter of the Qur’an, Surat al-Kahf (The Cave), a mysterious figure named Khidr (the “Green Man”), guides Moses through a series of seemingly criminal acts. These events turn out to be, rather, tests to try Moses’ patience, each with divine purpose and knowledge behind it. Because of Khidr’s special knowledge and status–even immortal according to some traditions–this story from the Qur’an has inspired Muslims from a variety of cultures to take interest in the relationship between Moses and Khidr as a model of discipleship, adversity, and spiritual symbolism. In his pioneering book, Halman charts the waters of literature about the story of Khidr and Moses while giving special attention to Sufi commentaries, including those of Ruzbihan Baqli, al-Qushayri, and al-Qashani. Halman also demonstrates that it was not only medieval Muslims who gravitated toward mining the spiritual wisdom of the story but also non-Muslims in the modern period, including Carl Jung, a director of a kung fu film, and others. Halman ends his monograph with a poem that synthesizes the many faces of the narrative and adds a unique personal touch to his work. Where The Two Seas Meet has undoubtedly become the authoritative English-language reference for research on the “Green Man” and provides the reader with lucid writing and ample references. Inevitably, moreover, it will also interest readers beyond the academy because of its transcultural insights and possibilities for interpretation. Learn more about your ad choices. Visit megaphone.fm/adchoices