Podcasts about qushayri

Scholars say: "Nobility of a science is based on the nobility of what is known through that science". Just as the knowledge of Fiqh or Law is noble because it concerns knowing the way we worship Allah properly and interact with others, and knowledge of Hadith is noble because it concerns the words and actions of Prophet Muhammad (Allah bless him and give him peace), and knowledge of Tafsir is noble because it concerns the words of Allah, the knowledge of the names of Allah is noble because it concerns the knowledge of the attributes of the Creator of the heavens and the earth. In fact it is one of the noblest things we can learn. Studying the names of divine connect us to the purpose of our existence.   Starting Dec 8, 2023, we are embarking on a new program to study the divine names and their meaning using the classical commentaries of Imam Qurtubi, Imam Ghazali, Imam al-Qushayri and others.   We will study these 99 names of Allah in the light of the Hadith of the Prophet, who said: "To Allah belongs 99 names and whoever enumerates them will enter paradise". Enumerating here means, memorizing, understanding and knowing the moral lessons that we derive from their meaning that we implement in our lives.   We invite you to join us at the Masjid or online on our YouTube channel every Friday starting Dec 8, 2023. May Allah give all of us Tawfiq for what He loves and is pleased with and enable us to connect to the knowledge of His beautiful names. Ameen.

Shaykh Faraz Rabbani explains a counsel of Shah Ibn Shuja al-Kirmani, a great righteous scholar of the early Muslims, who would tell his students, “Avoid lying, cheating, and backbiting—and then do what you wish.” [Qushayri, Risala] These are “foundational vices,” as Imam Arusi explains. Shaykh Faraz explains why each is fundamentally against Prophetic teachings—and how […] The post Avoid Three Things, Then Do What You Wish – Shaykh Faraz Rabbani appeared first on SeekersGuidance.

Certain books that influenced Rumi like Arabic poetry qasidas of Mutanabbi, Indian fables book kalilah wa Dimna, Abu Talib al-Makki book Qut al-qulub, Risala by Qushayri, Persian works like Wis and Ramin, king Mahmud and Ayaz, Layla and Majnun, Sanai, --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

In this lesson, Shaykh Faraz highlights verses 222 of Surat al-Baqara, and how it corresponds to the third chapter of Ghazali's Ihya on purification. (إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ) (Truly, Allah loves the oft-repentant and He loves those who purify themselves completely). Shaykh Faraz explains that repentance (tawba) is return (ruju'). He outlines the different levels of return: [1] from disbelief to belief, [2] from sin to submission, and [3] from distance to closeness. Resource: A Reader on Tawba (Repentance) https://seekersguidance.org/answers/general-counsel/a-reader-on-tawba-repentance/ Shaykh Faraz then explains that purification is the removal of impurities, both physically and spiritually. He tells us that there is a link between physical and spiritual purity. Some of the wisdoms of ritual purity is to assist the presence of heart, it's expiatory, it nurtures God-consciousness, mindfulness, restraint and lumination. Shaykh Faraz then highlights the explanation of the verse by Imam al-Qushayri. He says that those being referred to in the verse are on different levels. On one level they are those who repent from sins, and purify themselves from blameworthy traits. On another level, they are those who repent from the blameworthy, and purify themselves from distractions. On yet another level, they are those who repent with the water of seeking forgiveness, and purify themselves with the effulgent water of shame and brokenness. Finally, they are those who repent from slips and purify themselves from heedlessness. Finally, Shaykh Faraz concludes with the story of one of the early imams of Islam, Imam al-Junaid and how he defines repentance. He tells us that repentance is to forget about the sin after repentance out of rejoicing in Allah's favour and mercy. Resource: Tafsir al-Qushayri http://www.greattafsirs.com/Books/lataif.pdf In this series Shaykh Faraz will be looking at points of reflection from key verses in the Quran. The series will follow the thematic order of Imam Ghazali's Ihya Uloom ud-Din (Renewing the Religious Knowledges). The aim is to connect the key verses of guidance from the Book of Allah with the blueprint of renewal, the Ihya, so that we experience a renewal by The Book. Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: https://seekersguidance.org/ramadan. Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, Shaykh Faraz highlights verses 222 of Surat al-Baqara, and how it corresponds to the third chapter of Ghazali's Ihya on purification. (إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ) (Truly, Allah loves the oft-repentant and He loves those who purify themselves completely). Shaykh Faraz explains that repentance (tawba) is return (ruju'). He outlines the different levels of return: [1] from disbelief to belief, [2] from sin to submission, and [3] from distance to closeness. Resource: A Reader on Tawba (Repentance) https://seekersguidance.org/answers/general-counsel/a-reader-on-tawba-repentance/ Shaykh Faraz then explains that purification is the removal of impurities, both physically and spiritually. He tells us that there is a link between physical and spiritual purity. Some of the wisdoms of ritual purity is to assist the presence of heart, it's expiatory, it nurtures God-consciousness, mindfulness, restraint and lumination. Shaykh Faraz then highlights the explanation of the verse by Imam al-Qushayri. He says that those being referred to in the verse are on different levels. On one level they are those who repent from sins, and purify themselves from blameworthy traits. On another level, they are those who repent from the blameworthy, and purify themselves from distractions. On yet another level, they are those who repent with the water of seeking forgiveness, and purify themselves with the effulgent water of shame and brokenness. Finally, they are those who repent from slips and purify themselves from heedlessness. Finally, Shaykh Faraz concludes with the story of one of the early imams of Islam, Imam al-Junaid and how he defines repentance. He tells us that repentance is to forget about the sin after repentance out of rejoicing in Allah's favour and mercy. Resource: Tafsir al-Qushayri http://www.greattafsirs.com/Books/lataif.pdf In this series Shaykh Faraz will be looking at points of reflection from key verses in the Quran. The series will follow the thematic order of Imam Ghazali's Ihya Uloom ud-Din (Renewing the Religious Knowledges). The aim is to connect the key verses of guidance from the Book of Allah with the blueprint of renewal, the Ihya, so that we experience a renewal by The Book. Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: https://seekersguidance.org/ramadan. Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

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

The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a network of prominent Sufis in Nishapur that were shaping the competing forms of spirituality during the eleventh century. Due to this noteworthy role in Sufism al-Qushayri’s work has rarely been examined within the contexts of the concurrent and intimately connected traditions with which he was also engaged. Martin Nguyen, Assistant Professor in the Religious Studies Department at Fairfield University and founder of the great site Islamicana, has meticulously reconstructed the nexus of al-Qushayri’s intellectual field through a close examination of his Qur’an commentary, Lata’if al-isharat (Subtleties of the Signs). In Sufi Master and Qur’an Scholar: Abu’l-Qasim al-Qushayri and the Lata’if al-isharat (Oxford University Press, 2012), part of the Oxford Qur’an series in association with The Institute of Ismaili Studies, Nguyen draws al-Qushayri’s legal training in the Shafi’i madhhab and his theological positioning the Ash’ari school to the surface. He also demonstrates that al-Qushayri had a continuing exegetical corpus and was long committed to Qur’anic commentary. As the final iteration of his tafsir, the Lata’if points to al-Qushayri’s alignment with a Nishapuri collective of exegetical hermeneutics. Some of the various issues Nguyen’s close reading explores include muhkam and mutashabih (clear and ambiguous) Qur’an verses, naskh (abrogation), the ascension narrative (Q. 53.1-18) comparing al-Qushayri’s Kitab al-Mi’raj and the Lata’if, the disconnected letters in the Qur’an (al-huruf al-muqatta’a), the narrative of Job, anthropomorphism, and the Master and aspirant (Shaykh and murid) relationship. In our conversation we also discussed the notion of tradition, exploring archives and manuscripts, composition and audience, attribution, exoteric versus esoteric commentaries. Learn more about your ad choices. Visit megaphone.fm/adchoices

The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a network of prominent Sufis in Nishapur that were shaping the competing forms of spirituality during the eleventh century. Due to this noteworthy role in Sufism al-Qushayri’s work has rarely been examined within the contexts of the concurrent and intimately connected traditions with which he was also engaged. Martin Nguyen, Assistant Professor in the Religious Studies Department at Fairfield University and founder of the great site Islamicana, has meticulously reconstructed the nexus of al-Qushayri’s intellectual field through a close examination of his Qur’an commentary, Lata’if al-isharat (Subtleties of the Signs). In Sufi Master and Qur’an Scholar: Abu’l-Qasim al-Qushayri and the Lata’if al-isharat (Oxford University Press, 2012), part of the Oxford Qur’an series in association with The Institute of Ismaili Studies, Nguyen draws al-Qushayri’s legal training in the Shafi’i madhhab and his theological positioning the Ash’ari school to the surface. He also demonstrates that al-Qushayri had a continuing exegetical corpus and was long committed to Qur’anic commentary. As the final iteration of his tafsir, the Lata’if points to al-Qushayri’s alignment with a Nishapuri collective of exegetical hermeneutics. Some of the various issues Nguyen’s close reading explores include muhkam and mutashabih (clear and ambiguous) Qur’an verses, naskh (abrogation), the ascension narrative (Q. 53.1-18) comparing al-Qushayri’s Kitab al-Mi’raj and the Lata’if, the disconnected letters in the Qur’an (al-huruf al-muqatta’a), the narrative of Job, anthropomorphism, and the Master and aspirant (Shaykh and murid) relationship. In our conversation we also discussed the notion of tradition, exploring archives and manuscripts, composition and audience, attribution, exoteric versus esoteric commentaries. Learn more about your ad choices. Visit megaphone.fm/adchoices

The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a network of prominent Sufis in Nishapur that were shaping the competing forms of spirituality during the eleventh century. Due to this noteworthy role in Sufism al-Qushayri’s work has rarely been examined within the contexts of the concurrent and intimately connected traditions with which he was also engaged. Martin Nguyen, Assistant Professor in the Religious Studies Department at Fairfield University and founder of the great site Islamicana, has meticulously reconstructed the nexus of al-Qushayri’s intellectual field through a close examination of his Qur’an commentary, Lata’if al-isharat (Subtleties of the Signs). In Sufi Master and Qur’an Scholar: Abu’l-Qasim al-Qushayri and the Lata’if al-isharat (Oxford University Press, 2012), part of the Oxford Qur’an series in association with The Institute of Ismaili Studies, Nguyen draws al-Qushayri’s legal training in the Shafi’i madhhab and his theological positioning the Ash’ari school to the surface. He also demonstrates that al-Qushayri had a continuing exegetical corpus and was long committed to Qur’anic commentary. As the final iteration of his tafsir, the Lata’if points to al-Qushayri’s alignment with a Nishapuri collective of exegetical hermeneutics. Some of the various issues Nguyen’s close reading explores include muhkam and mutashabih (clear and ambiguous) Qur’an verses, naskh (abrogation), the ascension narrative (Q. 53.1-18) comparing al-Qushayri’s Kitab al-Mi’raj and the Lata’if, the disconnected letters in the Qur’an (al-huruf al-muqatta’a), the narrative of Job, anthropomorphism, and the Master and aspirant (Shaykh and murid) relationship. In our conversation we also discussed the notion of tradition, exploring archives and manuscripts, composition and audience, attribution, exoteric versus esoteric commentaries. Learn more about your ad choices. Visit megaphone.fm/adchoices

The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a network of prominent Sufis in Nishapur that were shaping the competing forms of spirituality during the eleventh century. Due to this noteworthy role in Sufism al-Qushayri’s work has rarely been examined within the contexts of the concurrent and intimately connected traditions with which he was also engaged. Martin Nguyen, Assistant Professor in the Religious Studies Department at Fairfield University and founder of the great site Islamicana, has meticulously reconstructed the nexus of al-Qushayri’s intellectual field through a close examination of his Qur’an commentary, Lata’if al-isharat (Subtleties of the Signs). In Sufi Master and Qur’an Scholar: Abu’l-Qasim al-Qushayri and the Lata’if al-isharat (Oxford University Press, 2012), part of the Oxford Qur’an series in association with The Institute of Ismaili Studies, Nguyen draws al-Qushayri’s legal training in the Shafi’i madhhab and his theological positioning the Ash’ari school to the surface. He also demonstrates that al-Qushayri had a continuing exegetical corpus and was long committed to Qur’anic commentary. As the final iteration of his tafsir, the Lata’if points to al-Qushayri’s alignment with a Nishapuri collective of exegetical hermeneutics. Some of the various issues Nguyen’s close reading explores include muhkam and mutashabih (clear and ambiguous) Qur’an verses, naskh (abrogation), the ascension narrative (Q. 53.1-18) comparing al-Qushayri’s Kitab al-Mi’raj and the Lata’if, the disconnected letters in the Qur’an (al-huruf al-muqatta’a), the narrative of Job, anthropomorphism, and the Master and aspirant (Shaykh and murid) relationship. In our conversation we also discussed the notion of tradition, exploring archives and manuscripts, composition and audience, attribution, exoteric versus esoteric commentaries. Learn more about your ad choices. Visit megaphone.fm/adchoices