tag:blogger.com,1999:blog-76978656865531622922024-03-15T16:17:47.052-07:00Naqshbandiya Foundation for Islamic EducationThe Naqshbandiya Foundation for Islamic Education (NFIE) is a non-profit, tax exempt, religious and educational organization dedicated to serve Islam with a special focus on Tasawwuf(Sufism),NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.comBlogger722125tag:blogger.com,1999:blog-7697865686553162292.post-46889340483175111062024-03-03T10:33:00.004-07:002024-03-03T10:34:40.410-07:00Halqah Dhikr (Hadrah) 2024 :Al Marashli Ensemble - Arabic/English Subtitles- March 3, 2024<p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; font-size: 14px; white-space-collapse: preserve;">وصلة ذكر قادرية رفاعية تقدمها فرقة المرعشلي Al Marashli Ensemble
نقلتها لكم بالتواتر عن الشيخ عبد القادر المرعشلي مؤسس الفرقة وعن جدنا الشيخ ياسين المرعشلي الرفاعي القادري البدوي رحمه الله تعالى ومنه عن شيخه شيخ الطريقة الرفاعية القطب السيد أحمد المراشحي السبسبي رضي الله تعالى عنه
</span></p><p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; font-size: 14px; white-space-collapse: preserve;">YouTube Video: </span><span face="Roboto, Arial, sans-serif" style="color: #131313;"><span style="font-size: 14px; white-space-collapse: preserve;"><a href="https://youtu.be/nvl4-IsJunk?si=l7PEurbTohVd3Dsm">https://youtu.be/nvl4-IsJunk?si=l7PEurbTohVd3Dsm</a></span></span><a href="https://blogger.googleusercontent.com/img/a/AVvXsEioL2B2ZJGnmm_zc7fz3xYClGId6bgU0KZZiU4g28Yg6oRHDt2QNEQOeFOeHvBqfn1b_zct2KWgRHNfck98Gd9kmAuFggyJFXMqKx8LcDqzSL0w3XmYh-4x6xrl3Sh4Bh_HgUINUAtqlISETX3DATuPxtuYsBO3zDNanBajh8DwqvtDkrrGlqXlCgime9E" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img alt="" data-original-height="360" data-original-width="480" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEioL2B2ZJGnmm_zc7fz3xYClGId6bgU0KZZiU4g28Yg6oRHDt2QNEQOeFOeHvBqfn1b_zct2KWgRHNfck98Gd9kmAuFggyJFXMqKx8LcDqzSL0w3XmYh-4x6xrl3Sh4Bh_HgUINUAtqlISETX3DATuPxtuYsBO3zDNanBajh8DwqvtDkrrGlqXlCgime9E" width="320" /></a></p><p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; font-size: 14px; white-space-collapse: preserve;">
أداء فردي : محمد ياسين المرعشلي
كلمات وألحان : تراث قديم
(أنتم فروضي - قلبي يحدثني) لإبن الفارض رحمه الله
(يا أيها النبي) للشيخ أبو الهدى الصيادي رحمه الله
(مدد يا الله) أستاذ نذير العطار
شيخ الحضرة :
الشيخ هشام المغربي شيخ الاسلام القادري </span></p><p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; font-size: 14px; white-space-collapse: preserve;">كلمات الحضرة :
هُوَ الله
هُوَ اللهُ يا الله هُوَ اللهُ يا الله
فيا ربِّ بالخِلِّ الحبيبِ محمدٍ
نَبِيِّكَ وهوَ السيدُ المتواضِعُ
أنِلنَا معَ الأحبابِ رؤيَتَكَ التي
إليها قُلُوبُ الأولياءِ تُسَارِعُ
فَبَابُكَ مَقصودٌ وفضلُكَ زائدُ
وَجُودُكَ موجودٌ وعفوكَ واسعُ
اللهُ يا الله اللهُ يا الله
أنتُم فُرُوضِي ونَفلِي
أنتُم حَديثِي وشُغلِي
يا قِبلَتي في صَلاتِي
إِذَا وَقَفتُ أُصَلِّي
جَمَالُكُم نُصبَ عَينِي
إِلَيهِ وَجَّهْتُ كُلِّي
وسِرُّكُم فِي ضَميرِي
والقَلبُ طُورُ التَجَلِّي
آنَسْتُ فِي الحَيِّ ناراً
لَيلاً فَبَشَّرتُ أَهلِي
قُلتُ اُمكُثُوا فَلَعَلِّي
أجِدْ هُدَايَ لَعَلِّي
ما مَدَّ لِخَيرِ الخلقِ يَداً
أَحَدٌ إلّا وبِهِ سَعِدا
وبِذَاكَ مَددَّتُ إليهِ يدِي
وبِذَلِكَ كُنتُ من السُّعَدا
إني بالعُسرِ وباليُسرِ
بِحِمَاهُ ألوذُ مَدى العُمرِ
وأقولُ أغِثنا يا ذُخري
وأَنِلنا من كَفَّيكَ نَدى
بابٌ للهِ سمَا وعَلا
قَدْرًا وامتَازَ بكُلِّ عُلا
والكُلُّ بدعوتِهِ اتَّصَلَ
باللهِ وحَازَ بهِ المَدَدَ
لا أَرجُو غَيرَكَ إنْ جارَ
دَهرِي وعَدِمتُ الأنصَارَ
بِحَياتِكَ أَلقِ الأنظَارَ
كَرَمًا يا أفضَلَ مَنْ سَجَدَ
وعَلَينَا تَعَطَّف يا أمَلي
بشِفَاءِ القَلبِ مِنَ العِلَلِ
وعَلَينَا تَعَطَّف يا أمَلي
بشفاءِ العَقلِ مِنَ الخَلَلِ
وعَلَينَا تَعَطَّف يا أمَلي
بشفاءِ الِجسمِ مِنَ الشَّلَلِ
أيكونُ مُحِبُّكَ في وَجَلٍ
وبِجَاهِكَ لا نخْشَى أحداً
اللهُ اللهُ اللهُ الله
اللهُ اللهْ لا إله إلا الله
قَلبِي يُحَدِّثُنِي بِأنَّكَ مُتلِفِي
رُوحِي فِدَاكَ عَرَفْتَ أمْ لمْ تَعرِفِ
لَم أقضِ حَقَّ هَواكَ إِن كُنتُ الَّذي
لم أَدْرِ فِيهِ أَسىً ومِثلِي مَن يَفِي
ما لِي سِوَى رُوحِي وباذِلُ نَفسِهِ
في حُبِّ مَن يَهواهُ لَيسَ بِمُسرِفِ
فَلَئِن رَضِيتَ بِها فقد أَسعَفتَنِي
يا خَيبَةَ المَسعَى إذا لم تُسعِفِ
يا مانِعِي طِيبَ المَنامِ ومانِحِي
ثَوبَ السِّقامِ به ووَجدِي المُتلِفِ
عَطفًا عَلَى رَمَقِي وما أَبقَيتَ لِي
من جِسمِيَ المُضنَى وقَلبِيَ المُدنَفِ
فالوَجدُ باقٍ والوِصالُ مُمَاطِلي
والصَّبرُ فانٍ واللِّقَاءُ مُسَوِّفِي
إِن لَم يَكُن وَصلٌ لَدَيكَ فَعِد بِهِ أَمَلِي
ومَاطِل إن وَعَدتَ وَلَا تَفِي
فالمَطلُ مِنكَ لَدَيَّ إِن عَزَّ الوَفَا
يحلُو كَوَصلٍ مِن حَبِيبٍ مُسعِفِ
مدد مدد مدد مدد مدد مدد
يا مُتَجَلِّي مدد
مدد مدد مدد مدد
يا مُتَعالِي مدد
أصلح حالي وحالَ المُسلِمِين
يا ربّ يا الله
مدد يا الله
أنتَ مُعِين
للطَّائِعِين
والطَّالِبِين
وَصلَ هَواك
مدد يا الله
لجأنا إليك
والعفوُ لديك
من راحتيك
اغفرْ لنا
مدد يا الله
نَوِّر فؤادي
أنتَ يا هادي
حُبَّكَ مُرادي
مدد يا الله
الوجدُ مني
قد غابَ عنّي
ذِكرك فتنّي
مدد يا الله
فاسمَح بالقربِّ
واسعِف بالحبِّ
لوعةَ قلبي
مدد يا الله
أرجوكَ المدد
من غيرِ عدد
فأنتَ السند
مدد مدد مدد
مدد بلا عدد يا الله
يا أيُّها النبيُّ والكوكبُ الدريُّ
أنتَ إمامُ الحضرة سلطانها الغيبيُّ
همَّتُكَ الفعَّالة
ويدُكَ الهطَّالة
وأنتَ للرِّسالة
أمينُها القويُّ
لكَ اللِّوا والسُؤدَد
والشرفُ المؤيد
وأنتَ يا محمد
ضمن الضريحِ حيُّ
مُدَّنا بالأصحابِ
والآلِ والأحبابِ
والأربعِ الأقطابِ
ما دامَ نشرُ ضَيُّ
اللهُ الله ربنا
وهو جليسُ الذاكرِ
سلطانُ كلِّ الأولِيا
البازُ عبدُ القادر
أبشِر مُريدي بالسرور
لا تَخشَ هَمّاً ولا كُدُور
إنّي أنا الباز الغَيور
أحمِيكَ من شرِّ العِدا
اللهُ الله ربنا
والبازُ الأشهب شيخُنا
والأدهمي والبدوي
وابنُ الرفاعي شيخُنا
كفى الرِّفاعي شرفًا
تقبيلُه كفِّ المُصطَفَى
ولا تَحِد عن بابهِ
وخُذهُ شيخًا وكَفَى
آياتُهُ للعالمين
مشهورةٌ في كلِّ حين
ولكلِّ طرفٍ جاحدٍ
أيعتري الشمسُ الخَفَا
ربِّ بِطَهَ لا تُخيِّب أَمَلي
جِسمِي تَوهَّى مِن إِسَاءَة عَمَلي
جُد راحمنا بالعَفوِ لنا
بالهادي وعِترته
ختامَ الرُسُل
كُن لِي مُجيرًا يا رَحِيم الضُّعَفَا
كُن لِي نَصيرًا أَنتَ حَسبِي وَكَفَى
يا مولانا حُسنَ الختام
يا رجانا حُسنَ الختام
بجاه محمّد عليه السلام
يا فتّاح افتح لنا ابوابك
واجعلنا من خِيرِة أحبابك
سبِّبنا بأحسن أسبابك
وأدخلنا جنة أحبابك
لا إله إلا الله والله أكبر
لا إله إلا الله والله أكبر ولله الحمد
لا إله إلا الله سيدنا محمد رسول الله حقاً وصدقاً
وصلِّ وسلِّم على جميع الأنبياء والمرسلين
وآلِ كلٍّ وصحبِ كلٍّ أجمعين
والحمد لله رب العالمين</span></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-67344029356102571512024-02-23T12:57:00.004-07:002024-02-24T13:58:19.574-07:00The Middle Path of Moderation in Islam: The Qur'anic Principle of Wasatiyyah : Mohammad Hashim Kamali<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiFRk4B1aVZYYuegF1o32RxYD_yBJiW3I5YbuMfCpzrTq_0vrihdB8v3SPwXrUNz7OVJiKK964i2-5qviw7bPT2oO4h2iVXFV8p-bfBNIqfBhrHUjFR7UGPkVDmYIW_icijfIKRcmbQFFSudWTX1hvwPoljOAT2f9eBU5jQSJpFU7tgxQM0ln-spoTKlNg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="1200" data-original-width="798" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEiFRk4B1aVZYYuegF1o32RxYD_yBJiW3I5YbuMfCpzrTq_0vrihdB8v3SPwXrUNz7OVJiKK964i2-5qviw7bPT2oO4h2iVXFV8p-bfBNIqfBhrHUjFR7UGPkVDmYIW_icijfIKRcmbQFFSudWTX1hvwPoljOAT2f9eBU5jQSJpFU7tgxQM0ln-spoTKlNg" width="160" /></a></div><p><span face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;"><b>Book</b>:In </span><span class="a-text-italic" face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px; font-style: italic;">The Middle Path of Moderation in Islam</span><span face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;">, leading Islamic law expert Mohammad Hashim Kamali examines the concept of </span><span class="a-text-italic" face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px; font-style: italic;">wasatiyyah</span><span face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;">, or moderation, arguing that scholars, religious communities, and policy circles alike must have access to this governing principle that drives the silent majority of Muslims, rather than focusing on the extremist fringe. Kamali explores </span><span class="a-text-italic" face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px; font-style: italic;">wasatiyyah</span><span face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;"> in both historical/conceptual terms and in contemporary/practical terms. Tracing the definition and scope of the concept from the foundational sources of Islam, the Qu'ran and Hadith, he demonstrates that </span><span class="a-text-italic" face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px; font-style: italic;">wasatiyyah</span><span face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;"> has a long and well-developed history in Islamic law and applies the concept to contemporary issues of global policy, such as justice, women's rights, environmental and financial balance, and globalization.<br style="box-sizing: border-box;" />Framing his work as an open dialogue against a now-decades long formulation of the arguably destructive Huntingtonian "clash of civilizations" thesis as well as the public rhetoric of fear of Muslim extremism since the attacks of September 11, 2001, Kamali connects historical conceptions of <i>wasatiyyah </i>to the themes of state and international law, governance, and cultural maladies in the Muslim world and beyond. Both a descriptive and prescriptive meditation on a key but often neglected principle of Islam, </span><span class="a-text-italic" face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px; font-style: italic;">The Middle Path of Moderation in Islam </span><span face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;">provides insight into an idea that is in the strategic interest of the West both to show and practice for themselves and to recognize in Muslim countries. </span></p><p><span face="Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;"><b>Reviews</b>: </span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;">"This scholarly book is a major addition to works that deal with 'moderate' Islam, still the Islam of the majority of Muslims, which is also traditional Islam. Drawing from a wide range of sources and many notable voices, Kamali presents an extensive range of issues from social justice to the environmental crisis, from spirituality to relation with other religions, all seen from the perspective of moderation or wasaÏiyyah, which is the authentic Islamic perspective. Kamali is to be congratulated for writing a much needed work on normative and genuine Islam at a time when so many strident forces and voices, both the non-Islamic and nominally Islamic, are seeking to eclipse in the eyes of many the authentic image of the Islamic religion." --Seyyed Hossein Nasr, University Professor of Islamic Studies, The George Washington University. </span><span style="background-color: white;"><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><span style="font-size: 14px;">"Extremely timely, bridge-building and opening new insights on the true content of Islam. An absolute must for all those fighting for a better understanding between Christianity and Islam. On the basis of neglected sources of Islam the author deals with salient issues such as jihad, women's rights, and inter-religious intolerance, demonstrating that the true Islam advocates for moderation as a cornerstone for religious pluralism." --Professor Dr. Rüdiger Wolfrum, Managing Director of the Max-Planck Foundation for International Peace and the Rule of Law, Heidelberg, Germany. </span></span></span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;">"For years Mohammad Hashim Kamali has been one of the leading scholars in the world articulating an understanding of Islamic law that is equally grounded in the tradition of Islamic jurisprudence and also responsive to the needs and sensibilities of modern Muslims. This book is at once the culmination of decades of thinking about justice, authority and knowledge in Islam and a major new statement about how Islamic principles of moderation can cohere into a comprehensive vision of religious morality. It will undoubtedly take its place as the major point of reference for this vision, and be studied closely across the globe." --Andrew F. March, Associate Professor of Political Science, Yale University. </span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;">"Another accessible and learned work from one of the scholars who has done the most to bring Islamic law to a global audience and discussions of comparative law. And very timely." --Jonathan Brown, Associate Professor, Edmund A. Walsh School of Foreign Service and Associate Director of the Prince Alwaleed bin Talal Center for Muslim-Christian Understanding, Georgetown University. </span><span face=""Amazon Ember", Arial, sans-serif" style="box-sizing: border-box; color: #0f1111; font-size: 14px;">"With this book, Kamali (founding CEO, International Institute of Advanced Islamic Studies [IAIS], Malaysia) adds to a long list of invaluable corrective studies on Islam targeting both scholarly and general readers... Kamali offers a convincing, sensitive reading of practices of religious pluralism among Muslims. A culmination of his decades of scholarship on Islamic law and jurisprudence, this book should serve as an important reference for years to come... Highly recommended." --</span><span class="a-text-italic" face=""Amazon Ember", Arial, sans-serif" style="box-sizing: border-box; color: #0f1111; font-size: 14px; font-style: italic;">CHOICE </span><span face=""Amazon Ember", Arial, sans-serif" style="box-sizing: border-box; color: #0f1111; font-size: 14px;">"What I find particularly attractive about this book is that it is written in a style that both scholars and the general public will find accessible and yet without losing its academic rigour... Going beyond the pure theory of Wasatiyyah in this applied part of the book, Prof Kamali engages in a crucial set of meditations about how our Islamic traditions, when guided by the middle way, go beyond just dealing tolerantly with other religions." --</span><span class="a-text-italic" face=""Amazon Ember", Arial, sans-serif" style="box-sizing: border-box; color: #0f1111; font-size: 14px; font-style: italic;">His Royal Highness, Sultan Dr Nazrin Muizzuddin Shah, Sultan of Perak</span><span face="Arial, sans-serif" style="color: #0f1111; font-size: 14px;"> </span><span face="Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;">Amazon:</span><a href="https://www.amazon.com/Middle-Path-Moderation-Islam-Wasatiyyah/dp/0190226838" style="font-family: Arial, sans-serif; font-size: 14px;">https://www.amazon.com/Middle-Path-Moderation-Islam-Wasatiyyah/dp/0190226838</a><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;"> </span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;"> </span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;"> </span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;"> <b> </b></span><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; font-size: 14px; white-space-collapse: preserve;"><b>YouTube--Book Launch</b>: "The Middle Path of Moderation in Islam" at IAIS Malaysia on 23 November 2015. Dr.Mohammad Hashim Kamali </span><span face="Roboto, Arial, sans-serif" style="color: #131313;"><span style="font-size: 14px; white-space-collapse: preserve;"><a href="https://youtu.be/VheU9KMpFHY?si=xbXli8SkikJ2svpE">https://youtu.be/VheU9KMpFHY?si=xbXli8SkikJ2svpE</a></span></span><span style="background-color: white;"><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><span style="font-size: 14px;"> <b> Dr.Kamali's Biography</b> : <a href="https://en.wikipedia.org/wiki/Mohammad_Hashim_Kamali" target="_blank">https://en.wikipedia.org/wiki/Mohammad_Hashim_Kamali </a> <b>PDF of Book </b>(35 Pages): <a href="https://www.karamah.org/wp-content/uploads/2020/04/The-Middle-Grounds-of-Islamic-Civilisation-The-Qur%E2%80%99anic-Principle-of-Wasatiyyah.pdf" target="_blank"> https://www.karamah.org/wp-content/uploads/2020/04/The-Middle-Grounds-of-Islamic-Civilisation-The-Qur%E2%80%99anic-Principle-of-Wasatiyyah.pdf </a> </span></span></span></p><p><span style="background-color: white;"><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><br /></span></span></p><div class="a-section a-spacing-small a-padding-small" style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px; margin-bottom: 22px; padding: 6px 10px;"><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"></p><span style="box-sizing: border-box;"><br style="box-sizing: border-box;" /></span><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"></p><span style="box-sizing: border-box;"><br style="box-sizing: border-box;" /></span><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"></p><span style="box-sizing: border-box;"><br style="box-sizing: border-box;" /></span><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"></p></div><div class="a-section a-spacing-small a-padding-small" style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px; margin-bottom: 22px; padding: 6px 10px;"><span face="Arial, sans-serif"> </span><span face="Arial, sans-serif"> </span><span face="Arial, sans-serif"> </span></div><br />NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-1463383307929890082024-02-19T18:47:00.005-07:002024-02-19T18:48:27.764-07:00The Mystics of al-Andalus: Ibn Barrajān and Islamic Thought in the Twelfth Century : Yousef Casewit<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg2saiGWeBdKXUv44U-Xqg_jeq48aewOzvAU1Q8KKH647oJSciT_HVSR87JbBcSGSs0oVXX0Ia_r6puCaFiKgzWs02vl76XLFbGeISfsiCdDVGZiaCwrrh-Bv2LCSUU75o1YEr4rdlZWhVJZW9z9Nk5Ld96yNoI50hwAjujXvD2qmPWj24Fd6Gkt-7WjEc" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="500" data-original-width="331" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEg2saiGWeBdKXUv44U-Xqg_jeq48aewOzvAU1Q8KKH647oJSciT_HVSR87JbBcSGSs0oVXX0Ia_r6puCaFiKgzWs02vl76XLFbGeISfsiCdDVGZiaCwrrh-Bv2LCSUU75o1YEr4rdlZWhVJZW9z9Nk5Ld96yNoI50hwAjujXvD2qmPWj24Fd6Gkt-7WjEc" width="159" /></a></div><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;">The twelfth century CE was a watershed moment for mysticism in the Muslim West. In al-Andalus, the pioneers of this mystical tradition, the Mu'tabirun or 'Contemplators', championed a synthesis between Muslim scriptural sources and Neoplatonic cosmology. Ibn Barrajān of Seville was most responsible for shaping this new intellectual approach, and is the focus of Yousef Casewit's book. Ibn Barrajān's extensive commentaries on the divine names and the Qur'ān stress the significance of God's signs in nature, the Arabic bible as a means of interpreting the Qur'ān, and the mystical crossing from the visible to the unseen. With an examination of the understudied writings of both Ibn Barrajān and his contemporaries, Ibn al-'Arif and Ibn Qasi, as well as the wider socio-political and scholarly context in al-Andalus, this book will appeal to researchers of the medieval Islamic world and the history of mysticism and Sufism in the Muslim West. Amazon:</span><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><a href="https://www.amazon.com/Mystics-al-Andalus-Barraj%C4%81n-Cambridge-Civilization-ebook/dp/B06XTSP8LW?ref_=ast_author_mpb">https://www.amazon.com/Mystics-al-Andalus-Barraj%C4%81n-Cambridge-Civilization-ebook/dp/B06XTSP8LW?ref_=ast_author_mpb</a></span></p><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;">Contents PDF </span><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><a href="https://assets.cambridge.org/97811071/84671/frontmatter/9781107184671_frontmatter.pdf">https://assets.cambridge.org/97811071/84671/frontmatter/9781107184671_frontmatter.pdf</a></span></p><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;">Dr. Yousef Casewit's Biography :</span><span style="background-color: white; font-family: "Gotham A", "Gotham B";">Professor Casewit is a Qur’anic studies scholar at University of Chicago. His research interests include intellectual history of North Africa and al-Andalus, Muslim perceptions of the Bible, and medieval commentaries on the ninety nine divine names. </span><span style="background-color: white; font-family: "Gotham A", "Gotham B";">He has several publications, most recently </span><em style="box-sizing: border-box; font-family: "Gotham A", "Gotham B";"><span style="box-sizing: border-box; font-weight: bolder;"><a href="http://www.cambridge.org/us/academic/subjects/history/middle-east-history/mystics-al-andalus-ibn-barrajan-and-islamic-thought-twelfth-century?format=HB&isbn=9781107184671" style="box-sizing: border-box; text-decoration-line: none;">The Mystics of al-Andalus: Ibn Barrajān and Islamic Thought in the Twelfth Century</a></span> </em><span style="background-color: white; font-family: "Gotham A", "Gotham B";">(Cambridge University Press, 2017), a study on Ibn Barrajan’s life and teachings. He is also the author of a </span><span style="box-sizing: border-box; font-family: "Gotham A", "Gotham B"; font-weight: bolder;"><a href="https://brill.com/view/title/31792" style="box-sizing: border-box; text-decoration-line: none;">critical edition of a Qur’an commentary by Ibn Barrajan</a></span><span style="background-color: white; font-family: "Gotham A", "Gotham B";"> </span><span style="background-color: white; font-family: "Gotham A", "Gotham B";">(Brill, TSQ Series, 2016). Source:</span><span style="font-family: Gotham A, Gotham B;"><a href="https://divinity.uchicago.edu/directory/yousef-casewit">https://divinity.uchicago.edu/directory/yousef-casewit</a></span></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-34983405201083735122024-02-12T17:56:00.003-07:002024-02-12T17:57:43.746-07:00The Unlimited Mercifier: The Spiritual Life and Thought of Ibn 'Arabi: Stephen Hirtenstein<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgY5mP6HyyvcKjUShMMB_vMqIsxyuJBOtp63_-RZ4zmfOLUdJWzGfa2hM1b7j-2NzP0WiG-iviyi-PPVFf54JOgltCe23YDNYlpdbr3SJk58XHYv1RQ0N48-EAG_hUqV8-6w67GPkTlLR4Wu39YBxQsKo287AdRjgHuOMAVzURHX9masbFenJMEieUqyLA" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="1500" data-original-width="1028" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEgY5mP6HyyvcKjUShMMB_vMqIsxyuJBOtp63_-RZ4zmfOLUdJWzGfa2hM1b7j-2NzP0WiG-iviyi-PPVFf54JOgltCe23YDNYlpdbr3SJk58XHYv1RQ0N48-EAG_hUqV8-6w67GPkTlLR4Wu39YBxQsKo287AdRjgHuOMAVzURHX9masbFenJMEieUqyLA" width="164" /></a></div><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;"><b>Book</b>:This unique portrait of the great Andalusian mystic uses his own writings to tell the story of his life and teachings. Chapters of biography are interwoven with chapters portraying the central elements of his thought and are supplemented with photographs and maps. Review:</span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;">While the book’s author is an acclaimed Islamic/Sufic scholar and teacher (at the time of this review he is a Senior Editor for the Institute of Ismaili Studies in London, as well as the editor of the Journal of the Muhyiddin Ibn ‘Arabi Society since its inception in 1982), this is far from a dry, academically oriented treatise. Instead, “The Unlimited Mercifier” presents an engrossing examination of the life and thought of al-Shaykh al-Akbar ("the Greatest Shaykh"), highlighting his unique and revered place in the history of Sufism, Mysticism, and Islamic Doctrine, along with his profound and enduring relevance. I cannot recommend this exceptional book enough, and for anyone interested in purchasing it, I am including below the following description from Oxford based Anqa Publishing, which Mr. Hirtenstein co-founded. Amazon: </span><span style="background-color: white;"><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><a href="https://www.amazon.com/Unlimited-Mercifier-Spiritual-Thought-Arabi-ebook/dp/B004RCN8E2/ref=sr_1_6?qid=1707758109&refinements=p_27%3AStephen+Hirtenstein&s=books&sr=1-6" target="_blank">https://www.amazon.com/Unlimited-Mercifier-Spiritual-Thought-Arabi-ebook/dp/B004RCN8E2/ref=sr_1_6?qid=1707758109&refinements=p_27%3AStephen+Hirtenstein&s=books&sr=1-6 </a><span style="font-size: 14px;"> </span></span></span></p><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;"><b>Interview</b> with Stephen Hirtenstein: Ibn Arabi, The Unlimited Mercifier :</span><span style="background-color: white;"><span face=""Amazon Ember", Arial, sans-serif" style="color: #0f1111;"> June 4,2020.</span><span face="Roboto, Arial, sans-serif" style="color: #131313; white-space-collapse: preserve;">For many in the West, their first encounter with the 13th-century sufi mystic Ibn Arabi will be in the Turkish drama 'Resurrection: Ertugrul,' available on Netflix, where he is portrayed as a wandering spiritual master and adviser, always ready to dispense with the perfect wisdom in any given situation. But who was Ibn Arabi in real life? And why is he called the "Greatest Master"? </span></span></p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; white-space-collapse: preserve;">Today on MindMatters, we interview Stephen Hirtenstein, editor of the Journal of the Ibn Arabi Society, co-founder of Anqa Publishing, and author of several translations of Ibn Arabi's works as well as the book we discuss today: 'The Unlimited Mercifier: The Spiritual Life and Thought of Ibn Arabi.' We discuss some of Ibn Arabi's major works, the visions that inspired them, his own remarkable spiritual development, and some of the core meanings unveiled in his prolific output. YouTube Video: </span><span face="Roboto, Arial, sans-serif" style="color: #131313;"><span style="white-space-collapse: preserve;"><a href="https://youtu.be/Ee_P4O2gLOI?si=SArspsppMzJdIqOP">https://youtu.be/Ee_P4O2gLOI?si=SArspsppMzJdIqOP</a> </span></span><div><span face="Roboto, Arial, sans-serif" style="color: #131313;"><span style="white-space-collapse: preserve;"><b>Book</b>: The Sufi Path of Knowledge: Ibn Al Arabi's Metaphysics of Imagination. William Chittick </span></span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg72p9pCtTJKDH5-tfEmb2N0YeMcunY-moxu5O0f5BR7CYXbi_PBiBR8fezbzTzHo18k0qofCVO8Nv4ayrep0r5R0D23hdsj7KF79-2bShvoDF2acof2mRvIv5NST-scBR1S9u7IEmpOnhn3Nl5_D8OMU57UqqSioHLUjitjZ4nO3MI5U_pHDXSBaqmQuE" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="1360" data-original-width="1044" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEg72p9pCtTJKDH5-tfEmb2N0YeMcunY-moxu5O0f5BR7CYXbi_PBiBR8fezbzTzHo18k0qofCVO8Nv4ayrep0r5R0D23hdsj7KF79-2bShvoDF2acof2mRvIv5NST-scBR1S9u7IEmpOnhn3Nl5_D8OMU57UqqSioHLUjitjZ4nO3MI5U_pHDXSBaqmQuE" width="184" /></a></div><br /><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;">"For the first time in the history of Orientalism, a thorough study of Ibn al-'Arabi's thought is now available. William Chittick has given us a translation of numerous passages from the work of the Magister Magnus and placed them in their theological context, thus removing many misunderstandings that have prevailed both among Muslims and in the West when interpreting Ibn al-'Arabi's mystical worldview. Chittick has done this with admirable clarity, and his book will always remain a most important milestone in the study of Islamic mystical theology." -- Annemarie Schimmel, Harvard University<br style="box-sizing: border-box;" />Ibn al-'Arabi is still known as "the Great Sheik" among the surviving Sufi orders. Born in Muslim Spain, he has become famous in the West as the greatest mystical thinker of Islamic civilization. He was a great philosopher, theologian, and poet.<br style="box-sizing: border-box;" />William Chittick takes a major step toward exposing the breadth and depth of Ibn al-'Arabi's vision. The book offers his view of spiritual perfection and explains his theology, ontology, epistemology, hermeneutics, and soteriology. The clear language, unencumbered by methodological jargon, makes it accessible to those familiar with other spiritual traditions, while its scholarly precision will appeal to specialists.<br style="box-sizing: border-box;" />Beginning with a survey of Ibn al-'Arabi's major teachings, the book gradually introduces the most important facets of his thought, devoting attention to definitions of his basic terminology. His teachings are illustrated with many translated passages introducing readers to fascinating byways of spiritual life that would not ordinarily be encountered in an account of a thinker's ideas. Ibn al-'Arabi is allowed to describe in detail the visionary world from which his knowledge derives and to express his teachings in his own words.<br style="box-sizing: border-box;" /></span><div><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;">More than 600 passages from his major work, </span><span class="a-text-italic" face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-style: italic;">al-Futuhat al-Makkivva</span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;">, are translated here, practically for the first time. These alone provide twice the text of the </span><span class="a-text-italic" face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-style: italic;">Fusus al-hikam</span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;">. The exhaustive indexes make the work an invaluable reference tool for research in Sufism and Islamic thought in general.</span><span face="Roboto, Arial, sans-serif" style="color: #131313;"><span style="white-space-collapse: preserve;"> Source:<a href="https://www.amazon.com/Sufi-Path-Knowledge-Metaphysics-Imagination/dp/0887068855" target="_blank">https://www.amazon.com/Sufi-Path-Knowledge-Metaphysics-Imagination/dp/0887068855 </a> <b>Articles</b>: Ibn Arabi: The Door Way to an Intelectual Tradition - William Chittick B</span></span><span style="background-color: white;"><span style="font-family: Merriweather, Georgia, "Times New Roman", serif;">y ‘intellectual tradition’ I mean the branch of Islamic learning that puts its primary effort into actualizing the intellect (</span><i style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; box-sizing: border-box; font-family: Merriweather, Georgia, "Times New Roman", serif; margin: 0px; outline: 0px; padding: 0px; text-size-adjust: 100%; vertical-align: baseline;">ʿaql</i><span style="font-family: Merriweather, Georgia, "Times New Roman", serif;">), understood as a living awareness of the way things actually are. Those who can be classified as members of this tradition have usually been looked back upon as philosophers or Sufis. They held that the final goal of all Islamic learning – and, indeed, of all religion – is to awaken people to their own intellectual and spiritual nature, which is the divine image found in the heart. One of the most famous members of this tradition – al-Ghazālī – sums up its role in the title of his magnum opus, </span><i style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; box-sizing: border-box; font-family: Merriweather, Georgia, "Times New Roman", serif; margin: 0px; outline: 0px; padding: 0px; text-size-adjust: 100%; vertical-align: baseline;">Ihyāʾ ʿulūm al-dīn</i><span style="font-family: Merriweather, Georgia, "Times New Roman", serif;">: ‘Giving Life to Religious Knowledge.’ It is certainly not without relevance that Ibn al-ʿArabī came to be called Muhyi’l-Dīn (‘He who gives life to the religion’). Source Full Article: </span></span><span style="font-family: Merriweather, Georgia, Times New Roman, serif;"><a href="https://ibnarabisociety.org/doorway-to-an-intellectual-tradition-william-chittick/">https://ibnarabisociety.org/doorway-to-an-intellectual-tradition-william-chittick/</a> The Divine Roots of Human Love: William Chittick :<span style="background-color: white;"> <span style="font-size: x-small;">I</span></span></span><span style="background-color: white;"><span style="font-size: x-small;"><span style="font-family: Merriweather, Georgia, "Times New Roman", serif;">bn al-‘Arabi begins his long chapter on love (</span><em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; box-sizing: border-box; font-family: Merriweather, Georgia, "Times New Roman", serif; margin: 0px; outline: 0px; padding: 0px; text-size-adjust: 100%; vertical-align: baseline;">mahabba</em><span style="font-family: Merriweather, Georgia, "Times New Roman", serif;">) in the </span><em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; box-sizing: border-box; font-family: Merriweather, Georgia, "Times New Roman", serif; margin: 0px; outline: 0px; padding: 0px; text-size-adjust: 100%; vertical-align: baseline;">Futûhât al-Makkiyya</em><span style="font-family: Merriweather, Georgia, "Times New Roman", serif;"> – as he begins most of the book’s 560 chapters – by citing relevant Qur’anic verses and prophetic sayings (II 322.16).</span><a href="https://ibnarabisociety.org/the-divine-roots-of-human-love-william-chittick/#_edn1" name="_ednref1" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; box-sizing: border-box; color: #d57a18; font-family: Merriweather, Georgia, "Times New Roman", serif; margin: 0px; outline: 0px; padding: 0px; text-decoration-line: none; text-size-adjust: 100%; vertical-align: baseline;" title="">[1]</a><span style="font-family: Merriweather, Georgia, "Times New Roman", serif;"> He points out first that love is a divine attribute, and he lists several of the Qur’anic verses in which God is the subject of the verb ‘to love’. Fourteen of these verses mention those whom God loves and another twenty-three mention those whom God does </span><em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; box-sizing: border-box; font-family: Merriweather, Georgia, "Times New Roman", serif; margin: 0px; outline: 0px; padding: 0px; text-size-adjust: 100%; vertical-align: baseline;">not</em><span style="font-family: Merriweather, Georgia, "Times New Roman", serif;"> love. In every case, the objects of God’s love or lack of love are human beings. Indeed, the Qur’an associates love only with human beings among all creatures. Hence love is a key term if we are to understand what differentiates human beings from other created things. Most other divine attributes – such as life, knowledge, desire, power, speech, generosity, justice, mercy, and wrath – have no necessary connection with the human race. Source: Full Article</span></span><span style="font-family: Merriweather, Georgia, "Times New Roman", serif; font-size: 16px;"> :<a href="https://ibnarabisociety.org/the-divine-roots-of-human-love-william-chittick/" target="_blank"> </a></span></span><span style="font-family: Merriweather, Georgia, Times New Roman, serif;"><a href="https://ibnarabisociety.org/the-divine-roots-of-human-love-william-chittick/" target="_blank">https://ibnarabisociety.org/the-divine-roots-of-human-love-william-chittick/</a> </span></div><div><div><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;"><br /></span></p></div></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-67013582838807611202024-02-11T22:37:00.000-07:002024-02-11T22:37:18.287-07:00Welcome The Guide | حَيُّوا الْهَادِى | Arabic with English translations | Sedai Salah- 2/8/24<p> <b>YouTube Video</b>: <a href="https://youtu.be/Z_cKT3P_vc4?si=bsMxxCxDsQ3Dml_V">https://youtu.be/Z_cKT3P_vc4?si=bsMxxCxDsQ3Dml_V</a></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgbRBu8ayFUaj4nKJKoIvBHqRRbHdyFWAjY7Xxoui8e_RPqcp7g5aBE0cx56BsAT-MFbTopPMJmJkn0U3auQr6WApkHjvcr_6wyC6mLqE8wrIOzpk-cbFJughmTkdSPCUSfi5HAK93ro2l1RchA3Q3IKydQt2IiHHGEN2ARCaI94DYWwCU2HupfXFQdd-w" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="720" data-original-width="1280" height="180" src="https://blogger.googleusercontent.com/img/a/AVvXsEgbRBu8ayFUaj4nKJKoIvBHqRRbHdyFWAjY7Xxoui8e_RPqcp7g5aBE0cx56BsAT-MFbTopPMJmJkn0U3auQr6WApkHjvcr_6wyC6mLqE8wrIOzpk-cbFJughmTkdSPCUSfi5HAK93ro2l1RchA3Q3IKydQt2IiHHGEN2ARCaI94DYWwCU2HupfXFQdd-w" width="320" /></a></div><p>Welcome The Guide | حَيُّوا الْهَادِى | Arabic with English translations</p><p>The lyrics to Nadamurni's song Hayyul Hadi celebrate the Prophet Muhammad, also known as Taha al-Mukhtar. The opening line, "Hail the guidance," calls upon the faithful to remember and honor the Prophet. The following lines ask for the listener to join in prayer and celebrate his teachings.</p><p>The next stanza describes the Prophet's journey to the heavens to receive divine revelation. The phrase "He who journeyed at night and came close" describes the night journey, or Isra and Miraj, during which the Prophet traveled from Mecca to Jerusalem and then ascended to heaven. The line "And he was in the highest horizon, bestowed by the One, the Concealer" refers to the Prophet's famously close relationship with Allah.</p><p>In the final two stanzas, the lyrics describe the Prophet's ascension to the throne of Allah and how he intercedes on behalf of his followers. The vision of the Prophet (saws) seated on the throne is a powerful image in Islamic tradition, and the lyrics speak to the devotion and gratitude that believers feel towards him. The final lines encourage listeners to pray and follow the example of those who have fought for the faith and inspired others with their ideas.</p><p>Arabic Lyrics</p><p>حَيُّوا الْهَادِى بِاَجْمَلْ ذِكْرَى صَلُّوْا مَعَنَا يَاحُضَّارْ</p><p>فَهُوَ عِمَادِى يَوْمَ الْمَعَادِى نَبِيُّنَا طٰهَ الْمُخْتَارْ</p><p>!!!...صَلُّوُا مَعَنَا</p><p>هٰذَا الَّذِى سَرٰى لَيْلاً ثُمَّ دَنَا فَتَدَلّٰى</p><p>وَهُوَ بِالْاُفُقِ الْاَعْلٰى حَبَاهُ الْوَاحِدُ السَّتَّارْ</p><p>فَهُوَ عِمَادِى يَوْمَ الْمَعَادِى نَبِيُّنَا طٰهَ الْمُخْتَارْ</p><p>!!!...صَلُّوُا مَعَنَا</p><p>عَلَى الْعَرْشِ رَقَى الْجَمِيْلْ وَ كَلَّمَهُ مَوْلَى الْجَمِيلْ</p><p>وَقَالَ اَبْشِرْ يَا خَلِيلْ شَفَاعَتُكْ لِمَنْ تَخْتَارْ</p><p>فَهُوَ عِمَادِى يَوْمَ الْمَعَادِى نَبِيُّنَا طٰهَ الْمُخْتَارْ</p><p>!!!...صَلُّوُا مَعَنَا</p><p>صَلَّى مَوْلَانَا عَلَيهْ وَالْاٰلِ وَالصَّحْبِ لَدَيْه</p><p>مَنْ جَاهَدُوْا بَيْنَ يَدَيهْ وَنَوَّرُوْا لَنَا الْاَفْكَارْ</p><p><b>Arabic Lyrics with English Translation</b></p><p>حَيُّوا الْهَادِى</p><p>Welcome the guide</p><p>بِاَجْمَلْ ذِكْرَى صَلُّوْا مَعَنَا يَاحُضَّارْ</p><p>In the most beautiful remembrance, pray with us, O audience</p><p>فَهُوَ عِمَادِى يَوْمَ الْمَعَادِى نَبِيُّنَا طٰهَ الْمُخْتَارْ</p><p>He is my pillar on the day of resurrection, our chosen prophet, Taha</p><p>هٰذَا الَّذِى سَرٰى لَيْلاً ثُمَّ دَنَا فَتَدَلّٰى</p><p>This is the one who traveled at night and approached, then descended</p><p>وَهُوَ بِالْاُفُقِ الْاَعْلٰى حَبَاهُ الْوَاحِدُ السَّتَّارْ</p><p>And he, in the highest horizon, was given to him by the One who conceals</p><p>عَلَى الْعَرْشِ رَقَى الْجَمِيْلْ وَ كَلَّمَهُ مَوْلَى الْجَمِيلْ</p><p>The beautiful one ascended to the throne, and our Lord, the beautiful one, spoke to him</p><p>وَقَالَ اَبْشِرْ يَا خَلِيلْ شَفَاعَتُكْ لِمَنْ تَخْتَارْ</p><p>And said, 'Rejoice, O chosen one. Your intercession is for whom you choose.'</p><p>Source:<a href="https://sonichits.com/video/Nadamurni/Hayyul_Hadi" target="_blank"> https://sonichits.com/video/Nadamurni/Hayyul_Hadi</a></p><p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><p></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-48411049728305017832024-02-10T23:43:00.005-07:002024-02-10T23:44:16.736-07:00Transcendent God, Rational World: A Maturidi Theology: Ramon Harvey -Tea Over Books- Cambridge Muslim College 10/1/21<p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; white-space-collapse: preserve;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhAWg7PEzm5YogTJPluQq3wq1Yv98etbVfapd5XLwLBkyIbqPKAM05nl06IvcxPQLJn9J3JsS8ZRfVQMDoqKtYHtBhm1s7hwyYOY1t-yTbBUGHio7Q6sBuqj2dvxC0t_SpJANzBHb2uw3mN0qzze1tcI4HMrU296W3pANV4gSVinSUhAbKadQgn0qNH4vU" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="480" data-original-width="640" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEhAWg7PEzm5YogTJPluQq3wq1Yv98etbVfapd5XLwLBkyIbqPKAM05nl06IvcxPQLJn9J3JsS8ZRfVQMDoqKtYHtBhm1s7hwyYOY1t-yTbBUGHio7Q6sBuqj2dvxC0t_SpJANzBHb2uw3mN0qzze1tcI4HMrU296W3pANV4gSVinSUhAbKadQgn0qNH4vU" width="320" /></a></div>Harvey’s 'Transcendent God, Rational World: A Maturidi Theology' shows incredible facility in the nuances of Islamic theology and philosophy and argues for the unique—and overlooked—contribution of al-Māturīdī and his later interpreters. By engaging with this original source material and bringing this tradition into dialogue with contemporary philosophy of religion, Harvey makes important contribution to Islamic Studies, philosophical theology, and the history of Islamic intellectual thought on reason, revelation, proofs of God’s existence, and the divine attributes. What is even more exciting is how Harvey draws on this rich legacy to argue for the revival of Islamic theology in the 21st Century. <p></p><p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; white-space-collapse: preserve;"><b>YouTube Video</b>:</span><span face="Roboto, Arial, sans-serif" style="color: #131313;"><span style="white-space-collapse: preserve;"><a href="https://youtu.be/dI6orMESVnY?si=gZd9fSFiTmvMXglq">https://youtu.be/dI6orMESVnY?si=gZd9fSFiTmvMXglq</a></span></span></p><p><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhiciQPjgHeCecaLYp_yXuftPCSwB8QXHjxmIrjxuH9lUkitVFVd2jx9fI74NeHx3K1QhjHYfV-jKLSD1lV9JflPQQa1TlWP-5dD3zvquID3nKfLEiDaHzGEiTkzgAMMYlUwnPytLgrQytTE6lNyUCpg2n4v0reloUgVS-oYWK_BQPzYXLhlneic_-ZObI" style="clear: left; display: inline; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img alt="" data-original-height="1000" data-original-width="1000" height="200" src="https://blogger.googleusercontent.com/img/a/AVvXsEhiciQPjgHeCecaLYp_yXuftPCSwB8QXHjxmIrjxuH9lUkitVFVd2jx9fI74NeHx3K1QhjHYfV-jKLSD1lV9JflPQQa1TlWP-5dD3zvquID3nKfLEiDaHzGEiTkzgAMMYlUwnPytLgrQytTE6lNyUCpg2n4v0reloUgVS-oYWK_BQPzYXLhlneic_-ZObI=w200-h200" width="200" /></a><span face="Roboto, Arial, sans-serif" style="color: #131313;"><b>Amazon</b>: <a href="https://www.amazon.com/Transcendent-God-Rational-World-Edinburgh/dp/1474451640">https://www.amazon.com/Transcendent-God-Rational-World-Edinburgh/dp/1474451640</a></span></p><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;">Ramon Harvey revisits the Muslim theologian Abū Manṣūr al-Māturīdī (d. 333/944) from Samarqand and puts his system, and that of the Māturīdī school, into lively dialogue with modern thought. Combining rigorous study of Arabic Māturīdī texts with insights from Husserl’s phenomenology and analytic theology, Harvey explores themes from epistemology and metaphysics to the nature of God and specific divine attributes (omniscience and wisdom, creative action, divine speech and the Qur’an). His systematic treatment of these topics shows that a contemporary Muslim philosophical theology, or kalām jadīd, can be true to the past, yet dynamic in the present, and can provide original and constructive answers to perennial theological questions.</span></p><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;"><b>Review</b>: Maydan-Full Article- </span><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><a href="https://themaydan.com/2021/08/introducing-transcendent-god-rational-world-a-maturidi-theology-ramon-harvey/">https://themaydan.com/2021/08/introducing-transcendent-god-rational-world-a-maturidi-theology-ramon-harvey/</a></span></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-13406243184151573402024-02-09T18:05:00.004-07:002024-02-09T18:07:41.368-07:00The Qur’an and the Just Society : Dr.Ramon Harvey -A Conversation With The Author - Islamic Literary Society 8/31/21<p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; white-space-collapse: preserve;">Dr. Ramon Harvey discusses his book The Qur'an and the Just Society with Shaykh Junaid Dar. answering questions such as: Are there epistemological differences between the Quranic sense of just society and that of the West?. Is there any relationship between Just society and the Adamic Fitra?. Can Individualism as a societal theory be compatible with the Islamic Collective societal theory? and. much more.</span></p><p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; white-space-collapse: preserve;">YouTube Video:</span><span face="Roboto, Arial, sans-serif" style="color: #131313;"><span style="white-space-collapse: preserve;"><a href="https://youtu.be/_7XPYPzoXoc?si=wIFPfCtHYWl1o0Ii">https://youtu.be/_7XPYPzoXoc?si=wIFPfCtHYWl1o0Ii</a></span></span></p><p><span face="Roboto, Arial, sans-serif" style="color: #131313;">Amazon: The Quran and Just Society - Dr.Ramon Harvey </span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiLxhlKCGP8kQkMsM8B2kNh94YbqLuLAxnI04vabOPE-WR6Il61C-4-Iqt8C4R_ehJ1z7CsTzRkkY4z7d1rXg2ln23HX_J8VVu6qsYX1yiTZPhP0zj-aB7Tc25fsSYmnweOlGUPilqjB7RyGPGyH08ikU2rFqlMdjEc_2h12WuigVuS1Jw6T0nP1EadKyE" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="1360" data-original-width="907" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEiLxhlKCGP8kQkMsM8B2kNh94YbqLuLAxnI04vabOPE-WR6Il61C-4-Iqt8C4R_ehJ1z7CsTzRkkY4z7d1rXg2ln23HX_J8VVu6qsYX1yiTZPhP0zj-aB7Tc25fsSYmnweOlGUPilqjB7RyGPGyH08ikU2rFqlMdjEc_2h12WuigVuS1Jw6T0nP1EadKyE" width="160" /></a></div><p><span face="Roboto, Arial, sans-serif" style="color: #131313;"> </span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;">What is justice? How can it be realised within society? These are universal concerns and are central to the primary scripture of Islam, the Qur’an. Utilising a pioneering theological and hermeneutic framework adapted from both classical Muslim literature and contemporary academic studies of the Qur’an, Ramon Harvey explores the underlying principles of its system of social justice. Dividing his book into four parts, he covers Qur’anic Ethics, Political Justice (politics, peace, war), Distributive Justice (fair trade, alms, marriage, inheritance) and Corrective Justice (public and private crimes). His reading of the Qur’an reconstructs the text as normatively engaging these spheres of justice in their socio-historical context and lays the foundations for future contemporary articulations of Qur’anic ethics.</span><span face="Roboto, Arial, sans-serif" style="color: #131313;"> <a href="https://www.amazon.com/Quran-Just-Society-Ramon-Harvey/dp/1474452752/ref=asc_df_1474452752/?tag=hypr">https://www.amazon.com/Quran-Just-Society-Ramon-Harvey/dp/1474452752/ref=asc_df_1474452752/?tag=hypr</a> </span><span face="Roboto, Arial, sans-serif" style="color: #131313;"> Book Review : Maydan. Arnold Yasin Mol </span><a href="https://themaydan.com/2019/09/book-review-the-quran-and-the-just-society-by-ramon-harvey-part-i-reviewed-by-arnold-yasin-mol/" style="font-family: Roboto, Arial, sans-serif;">https://themaydan.com/2019/09/book-review-the-quran-and-the-just-society-by-ramon-harvey-part-i-reviewed-by-arnold-yasin-mol/</a><span face="Roboto, Arial, sans-serif" style="color: #131313;"> Book Review: Journal of Islamic Studies - Edward Moad </span><a href="https://ramonharvey.files.wordpress.com/2019/08/review-of-the-quran-and-the-just-society-moad.pdf" style="font-family: Roboto, Arial, sans-serif;" target="_blank">https://ramonharvey.files.wordpress.com/2019/08/review-of-the-quran-and-the-just-society-moad.pdf </a><span face="Roboto, Arial, sans-serif" style="color: #131313;"> </span></p><p><span face="Roboto, Arial, sans-serif" style="color: #131313;">Google Books Preview: <a href="https://www.google.com/books/edition/Qur_an_and_the_Just_Society/jYB8DwAAQBAJ?hl=en&gbpv=1&pg=PT5&printsec=frontcover">https://www.google.com/books/edition/Qur_an_and_the_Just_Society/jYB8DwAAQBAJ?hl=en&gbpv=1&pg=PT5&printsec=frontcover</a> Dr.Ramon Harvey Biography: <a href="https://www.cambridgemuslimcollege.ac.uk/rh/">https://www.cambridgemuslimcollege.ac.uk/rh/</a> Stewardship & Sacred History (Chapter 5 Politics)- Ramon Harvey - Cambridge Muslim College. YouTube Video: <a href="https://youtu.be/fsiDX7gSPkk?si=OtRtVff3ihYmHSW1">https://youtu.be/fsiDX7gSPkk?si=OtRtVff3ihYmHSW1</a></span></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-22718934339811213072024-02-04T22:31:00.000-07:002024-02-04T22:31:35.322-07:00Qul Ya Azim قل يا عظيم A Dua taught by Sheikh Muhammad bin Abdullah As Suhaimi (RA)-Al Marashli Ensemble - 2/4/24<p><b> YouTube Video:</b> <a href="https://youtu.be/k7N31TNlb-o?si=05ou5WIu-BL6sS-v">https://youtu.be/k7N31TNlb-o?si=05ou5WIu-BL6sS-v</a></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfUURIn-CwbBbmyD1GEnS4bFGyOyFJiXexUKprqIoaLe4JGf8EmfMoiyb0kvVQac2Whus_X5C8ffqPxSlxLs_B0K_DIEBFNG6cQQ-1F-0jxjY57t3J6VglD_ADPoWUKD4ifUfR2N-UqNxQm1GhesvQAjWymkYIQX5Dyo1kMcb0_XyZlvwnAhHaL7uNI_k/s4032/abu%20shaar%20bro%20pic%20qul%20ya%20azim.HEIC" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="3024" data-original-width="4032" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfUURIn-CwbBbmyD1GEnS4bFGyOyFJiXexUKprqIoaLe4JGf8EmfMoiyb0kvVQac2Whus_X5C8ffqPxSlxLs_B0K_DIEBFNG6cQQ-1F-0jxjY57t3J6VglD_ADPoWUKD4ifUfR2N-UqNxQm1GhesvQAjWymkYIQX5Dyo1kMcb0_XyZlvwnAhHaL7uNI_k/s320/abu%20shaar%20bro%20pic%20qul%20ya%20azim.HEIC" width="320" /></a></div><br /><p><br /></p><p><br /></p><p><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; font-size: 14px; white-space-collapse: preserve;"><br /></span></p><p><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; font-size: 14px; white-space-collapse: preserve;"><br /></span></p><p><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; font-size: 14px; white-space-collapse: preserve;"><br /></span></p><p><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; font-size: 14px; white-space-collapse: preserve;"><br /></span></p><p><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; font-size: 14px; white-space-collapse: preserve;"><br /></span></p><p><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; font-size: 14px; white-space-collapse: preserve;">كلمات :
يالله يالله يالله يا الله
قل ياعظيم أنت العظيم قد همنا أمر عظيم
وكلُّ هم ٍ همنا يهون باسمك يا عظيم
أنت القديم في الأزل أنت اللطيف لم تزل
عنا أزل ما قد نزل من فادح الخطب الشديد
يا أمل الراجين يا غاية المنى
ويا موئل الملهوف في السر والجهر
بسلطانك الباقي بطورك والعُلا
بعلمكَ بالتصريفِ بالنهيِ والامر ِ
بما جاء في القرآنِ من كلِّ مُحكم ٍ
بما في فؤادِ المُصطفى الطُهر من سِرِّ
بكلِّ وليٍّ عارفٍ ذي حقيقة ٍ
قد اغِترفِ الاسرارِ من ذلكِ البحرِ
أغث بخفي اللطف ياربِّ حال أهلنا في فلسطين
وأنعم لنا باللطف من حيث لا ندري
وردَّ سهام الص8اينـ.ـة لنحرهم
وخُذهم ببترِ البطش من مَضْمَرِ المَكرِ
الهي الهي بالقلوب وأهلها
تدارك بنصرٍ مثلما النصرُ في بدرِ
وصلي على روح الوجوداتِ كُلها
نبيك طه سيدِ الخُلص الطُهر
حيٌّ قديم واجد باق غني ماجد
عدل اله اله واحد برٌ رؤوف رؤوف بالعبيد
يامن اذا دُعي أجاب اكشف لنا هذا الحجاب
واسمح بوصل للجناب وأعطنا الحسنى وزيد
يا ربنا بالفاتحة وبالرجال الصالحة
اجعل أمورنا ناجحة نحن وكل المسلمين
يا ربنا بالبقرة وبالرجال العشرة
اجعل أمورنا ميسرة نحن وكل المسلمين
يا ربنا بآل عمران ومن جمع علم القرآن
اجعلنا دوما في أمان نحن وكل المسلمين</span></p><p style="background-color: white; box-sizing: inherit; color: #333333; font-family: Karla, "Helvetica Neue", helvetica, arial, sans-serif; font-size: 16px; margin: 0px 0px 1.5em; padding: 0px; text-align: center;"><span style="box-sizing: inherit; font-weight: 700;">Qul Ya Azim</span></p><p style="background-color: white; box-sizing: inherit; color: #333333; font-family: Karla, "Helvetica Neue", helvetica, arial, sans-serif; font-size: 16px; margin: 0px 0px 1.5em; padding: 0px; text-align: center;"><span style="box-sizing: inherit; font-weight: 700;">قُلْ يَاعَظِيمْ أَنْتَ الْعَظِيمْ قَدْ هَمَّنَا هَمٌّ عَظِيمْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">وَكُلُّ هَمٍّ هَمَّنَا يَهُونُ بِاسْمِكَ يَاعَظِيمْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">CHORUS: Qul yaa ‘azheem -antal ‘azheem, qad hammanaa hammun ‘azheem</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">Wa kullu hammin hammanaa, yahoonu bismika yaa ‘azheem</span><br style="box-sizing: inherit;" />Say O Great One, You are truly Tremendous, grave concerns have preoccupied us<br style="box-sizing: inherit;" />And every concern which worries us, is cured by the mention of your name, O Great One</p><p style="background-color: white; box-sizing: inherit; color: #333333; font-family: Karla, "Helvetica Neue", helvetica, arial, sans-serif; font-size: 16px; margin: 0px 0px 1.5em; padding: 0px; text-align: center;"><span style="box-sizing: inherit; font-weight: 700;">أَنْتَ الْقَدِيمُ فِي الْأَزَلْ أَنْتَ اللَّطِيفُ لَمْ تَزَلْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">عَنَّا أَزِلْ مَا قَدْ نَزَلْ مِنْ فَادِحِ الْخَطْبِ الشَّدِيدْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">-Antal qadeemu fil -azal, -antal lateefu lam tazal</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">‘Annaa -azil maa qad nazzal, min faadiHil khatbish shadeed</span><br style="box-sizing: inherit;" />You are the eternally Ancient, the Everlasting Gentle<br style="box-sizing: inherit;" />Remove from us what has befallen us; of grave and serious afflictions</p><p style="background-color: white; box-sizing: inherit; color: #333333; font-family: Karla, "Helvetica Neue", helvetica, arial, sans-serif; font-size: 16px; margin: 0px 0px 1.5em; padding: 0px; text-align: center;"><span style="box-sizing: inherit; font-weight: 700;">حَيٌّ قَديمٌ وَاجِدٌ بَاقِي غَنِيٌّ مَاجِدٌ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">عَدْلٌ إِلَهٌ وَاحِدٌ بَرٌّ رَؤُفٌ بِالْعَبِيدْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">Hayyun qadeemun waajidun, baaqee ghaniyyun maajidun</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">‘Adlun -ilaahun waaHidun, barrun ra-ufun bil’abeed</span><br style="box-sizing: inherit;" />Living; Ancient and Generous; Immortal; Rich and Glorious<br style="box-sizing: inherit;" />Just, One God, Benevolent and kind with Your slaves</p><p style="background-color: white; box-sizing: inherit; color: #333333; font-family: Karla, "Helvetica Neue", helvetica, arial, sans-serif; font-size: 16px; margin: 0px 0px 1.5em; padding: 0px; text-align: center;"><span style="box-sizing: inherit; font-weight: 700;">وَلِلنَّبِي صَلِّ يَا سَلَامْ مِنَّا صَلَاةٌ مَعْ سَلَامْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">يَوْمُ الْجَزَا اِمْنَحْنَا سَلَامْ مِمَّا نَخَافُ يَا مَجِيدْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">Wa linnabee salli yaa salaam, minnaa salaatun ma’ salaam</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">Yawmul jazaa imnaHnaa salaam, mimmaa nakhaafu yaa majeed</span><br style="box-sizing: inherit;" />Send prayers from us O Perfected One, upon the Prophet! Blessings and peace<br style="box-sizing: inherit;" />On the day of recompense grant us safety, from everything we fear O Glorious One</p><p style="background-color: white; box-sizing: inherit; color: #333333; font-family: Karla, "Helvetica Neue", helvetica, arial, sans-serif; font-size: 16px; margin: 0px 0px 1.5em; padding: 0px; text-align: center;"><span style="box-sizing: inherit; font-weight: 700;">وَالْآلِ وَالصَّحْبِ الْاُسُودْ سَادُوا بِهِ بِيضًا وَسُودْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">لَاسِيَمَا مَا حِي اِلْحَسُودْ سَيْفُ الْإِلَهِ اِبْنُ الْوَلِيدْ</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">Wal aali wassaHbil usood, saadoo bihi beedan wa sood</span><br style="box-sizing: inherit;" /><span style="box-sizing: inherit; font-weight: 700;">Laa siyamaa maa Hee ilHasood, Saiful -ilaahi ibnul waleed</span><br style="box-sizing: inherit;" />The (Prophetic) relatives and brave companions<br style="box-sizing: inherit;" />-became masters through him, regardless of colour<br style="box-sizing: inherit;" />Especially the effacer of great armies; the sword of God, (Khalid) the son of al-Waleed</p><p style="background-color: white; box-sizing: inherit; color: #333333; font-family: Karla, "Helvetica Neue", helvetica, arial, sans-serif; font-size: 16px; margin: 0px 0px 1.5em; padding: 0px; text-align: center;">Source:<a href="https://desertechoblog.wordpress.com/2017/10/03/qul-ya-azim/">https://desertechoblog.wordpress.com/2017/10/03/qul-ya-azim/</a></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-17280631413557002862024-02-02T23:19:00.000-07:002024-02-02T23:19:14.423-07:00Miraj-un-Nabiﷺ Conference 2017 at United Islamic Center of Arizona (UICA) with Shaykh Dr. Muhammad Bin Yahya Al-Ninowy<div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;">Miraj-un-Nabiﷺ Conference 2017 with Dr.Shaykh Muhammad Bin Yahya Al-Ninowy at United Center of Arizona (UICA), Sponsored by UICA & Naqshbandiya Foundation For Islamic Education (NFIE)- jmukarram 4/23/2017</div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;">Program: * Hamza (Christopher) Boisse - Secretary UICA - Vision of UICA </div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;">* Quranic Recitation: Qari Masood Omar Muhammad </div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;">* Welcome & Speech: Mufti Didmar Faja , Imam,UICA. Director,Greenway Academy. </div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"> * Dr.Ahmed Mirza- Introducing NFIE & Shaykh Ninowy.</div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;">* <span style="font-family: inherit;"><a style="color: #385898; cursor: pointer; font-family: inherit;" tabindex="-1"></a></span>Keynote Speech-Shaykh Muhammad Bin Yahya Al-Ninowy</div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg9hhqzORG3MEcduEYMDyaoyfoOF-QunxwblKYRDF42fdgb8Mj0WVCKDqwICpL-k5j0bM_TjvuWYjWXEvJgIuOTOS6mJkoyIEKlXsG7nW-dpgWLPd2oTe2ihcVTNZuLcq0deMSW1mhin7-J1AWVvF2iftASnJXSg6bzcgeWwcm6ccsEKWCsIKCnk0lBqt0" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="522" data-original-width="1000" height="209" src="https://blogger.googleusercontent.com/img/a/AVvXsEg9hhqzORG3MEcduEYMDyaoyfoOF-QunxwblKYRDF42fdgb8Mj0WVCKDqwICpL-k5j0bM_TjvuWYjWXEvJgIuOTOS6mJkoyIEKlXsG7nW-dpgWLPd2oTe2ihcVTNZuLcq0deMSW1mhin7-J1AWVvF2iftASnJXSg6bzcgeWwcm6ccsEKWCsIKCnk0lBqt0=w400-h209" width="400" /></a></div><br /><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;"><br /></div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; white-space-collapse: preserve;">YouTube Video:<a href="https://youtu.be/m6aYgpFWg84?si=O02JrbkBUPmXSalZ">https://youtu.be/m6aYgpFWg84?si=O02JrbkBUPmXSalZ</a></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-63545051281231134472024-01-30T23:48:00.002-07:002024-01-31T23:10:00.385-07:00A Catholic Priest's Journey To Islam with Said Abdul Latif (Father Hilarion Heagy): Bogging Theology Interview by Paul Williams 3/20/23<p> <b>YouTube Video:</b></p><p><a href="https://youtu.be/llRITjZqO3Y?si=uSNhtNACb2Y9YCoJ">https://youtu.be/llRITjZqO3Y?si=uSNhtNACb2Y9YCoJ</a></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgkrfQAMSavPC7ViT09OKkL9XCpK2igA30FWdqv4c6Pjp91iSe2jacPbZKBQVLOBgiYaNOhznAxMKYjaehQFgSPqgVJ7naFLPgSD2BofNOVcPs3C_Y4Efv6yPjI_aRDltxm-3a0uRn6jqOE11rbdU8RywZ2sq2rdlqqyNXA29lpw6F1V_pGt-Bx0WdP5lQ" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="720" data-original-width="1280" height="180" src="https://blogger.googleusercontent.com/img/a/AVvXsEgkrfQAMSavPC7ViT09OKkL9XCpK2igA30FWdqv4c6Pjp91iSe2jacPbZKBQVLOBgiYaNOhznAxMKYjaehQFgSPqgVJ7naFLPgSD2BofNOVcPs3C_Y4Efv6yPjI_aRDltxm-3a0uRn6jqOE11rbdU8RywZ2sq2rdlqqyNXA29lpw6F1V_pGt-Bx0WdP5lQ" width="320" /></a></div><br /><br /><p></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p>Father Hilarion Heagy ( Said Abdul Latif's Blog)</p><p><b>Medium:</b> Notes from the journey of an American Priest to Islam</p><p><a href="https://medium.com/@SaidAbdulLatif">https://medium.com/@SaidAbdulLatif</a></p><p>The ' Muslim Priest' An Introduction by Said Abdul Latif Part 1,2,3,4 -(Biography) Part 1:"<span face="source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif" style="background-color: white; color: #242424; letter-spacing: -0.003em;">My discovery of Sufism was not my first encounter with Islam, however. Aside from reading about the central tenets and pillars of Islam as a teen, 9/11 was my first real encounter — as it was for many Americans… and American converts to Islam. After the terrorists attacks, in October of 2001, the local Islamic Center held an open house which I attended. I ate with the Muslim men there. I prayed with them. Listened to them. Attended lectures and speeches about what it is to be Muslim. My interest piqued. I signed up for courses on Islam in college. In a course on Islamic Civilization, I listened to the Quran beautifully recited for the very first time. I was deeply moved. I was inexplicably drawn to it. But my interest, then, was still mostly political and academic in a post-9/11 America. Rumi, however was the gateway. He provided the missing key. By 2003. I yearned to become Muslim. I saw the beauty of it. The depth. The truth of it.I spoke with Imam about conversion. I hung out at the local Islamic Center.I made Muslim friends.It was a beautiful and joyful moment."</span></p><p><span face="source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif" style="background-color: white; color: #242424; letter-spacing: -0.003em;"> Source: </span><span face="source-serif-pro, Georgia, Cambria, Times New Roman, Times, serif" style="color: #242424;"><span style="letter-spacing: -0.048px;"><a href="https://medium.com/@themuslimpriest/introduction-part-i-1c7fd73069d">https://medium.com/@themuslimpriest/introduction-part-i-1c7fd73069d</a></span></span></p><p><span face="source-serif-pro, Georgia, Cambria, Times New Roman, Times, serif" style="color: #242424;">Part 2: " </span><span face="source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif" style="background-color: white; color: #242424; letter-spacing: -0.06px;">I witnessed the phenomenon of Western converts to Islam who, after seeing a loss of prayer, a loss of reverence, and a loss of true religious conviction in their Catholic and Christian peers, turn to Islam as a sure faith, a solid bedrock, and a counter-cultural force directed towards God. One particular article struck me about an American Catholic college girl who embraced Islam by simply observing Muslims that she knew. The saw how they dressed. How they treated each other. How they ate. How they prayed five times a day — often in public. What she saw as honorable, admirable, and pious in her Muslim friends she could not identify (at least outwardly) in her Catholics peers. How many Christians make it an effort to pray five times a day? Even in public among ridicule? How many Christians regularly fast? And in what practical way does faith shape the day-to-day life of the average Christian? This student convert found a true faith and a true piety — as well as a true spiritual home — in Islam and in the Ummah (the global Muslim community). Testimonies like this impressed me deeply."</span></p><p><span face="source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif" style="background-color: white; color: #242424; letter-spacing: -0.06px;"> Source Full Article: </span><span face="source-serif-pro, Georgia, Cambria, Times New Roman, Times, serif" style="color: #242424;"><span style="letter-spacing: -0.06px;"><a href="https://medium.com/@themuslimpriest/the-muslim-priest-an-introduction-part-2-fb6cc0f13564">https://medium.com/@themuslimpriest/the-muslim-priest-an-introduction-part-2-fb6cc0f13564</a></span></span></p><p><span face="source-serif-pro, Georgia, Cambria, Times New Roman, Times, serif" style="color: #242424;">Part 3: "</span><span face="source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif" style="background-color: white; color: #242424; letter-spacing: -0.003em;">It wasn’t simply that I had more time during this period to read about my “hidden” love — Islam. Even more than this, I began to envy a spiritual life like Islam which was not so tied to a priestly class and corrupt hierarchy.</span><span face="source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif" style="background-color: white; color: #242424; letter-spacing: -0.003em;"> </span><mark class="aku akv ao" style="background-color: #e8f3e8; box-sizing: inherit; cursor: pointer; font-family: source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif; letter-spacing: -0.003em;">Here was born, in the desert, a nomadic faith — bare forehead and face touching the ground before a magnificent monotheistic God. The God of Abraham, Isaac and Jacob. </mark><mark class="aku akv ao" style="background-color: #e8f3e8; box-sizing: inherit; cursor: pointer; font-family: source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif; letter-spacing: -0.003em;"><em class="yh" style="box-sizing: inherit;">Lā ʾilāha ʾillā-llāh, Muḥammadur-rasūlu-llāh.</em></mark></p>The pull to Islam was stronger than ever. And I think, for me — as a monk — my experiences were drawn mostly from prayer. From a sort of poetic intuitiveness. Reading rational arguments for Islam was helpful. Theology is, of course, indispensable. The historical case for Islam was also something that occupied my intention. All of this was very helpful in building an intellectual case for Islam, but only as a sort of foundation. A launching point. At the end of the day, God is met in prayer. Forehead touching the ground. It was this love that drew me. There was no mediator. There was no sacrament save the Word. Lā ʾilāha ʾillā-llāh, Muḥammadur-rasūlu-llāh. The voice of the Divine calling out through the Quran. The call to prayer. Bismillahir Rahmanir Raheem."<div>Source, Full Article:https://medium.com/@SaidAbdulLatif/the-muslim-priest-an-introductio</div><div>n-part-3-7582bf990d5f</div><div><br /></div><div><span face="source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif" style="color: #242424;">The Christian Post: Eastern Catholic Monk,Priest renounces Christianity</span><span face="source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif" style="color: #242424;"> for Islam: </span><a href="https://www.christianpost.com/news/eastern-catholic-monk-priest-renounces-christianity-for-islam.html" style="font-family: source-serif-pro, Georgia, Cambria, "Times New Roman", Times, serif;">https://www.christianpost.com/news/eastern-catholic-monk-priest-renounces-christianity-for-islam.html</a></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-43761169745448974062024-01-22T18:16:00.000-07:002024-01-22T18:16:07.563-07:00The Laws of the Heart: An Introduction to the spiritual path in Islam : Shaykh Muhammad Emin Er (RA)<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgl46HjHuvXJLWI5x2yRSsXKCW8UdWXYTuRQ19bJQVYoEw68AXHP6_1LUUwlPi_-Kj59E27wgVyPXxYm_Bq13gnbLAqAESj8PtX4bZlPvgdY-DyQ51gxm3K4Yt-_IDjYaHuCWmQ61iLy34RDF9Vtqbrd-J_TvRur584cN2Wk5OLpuS3UKSjSSpY8wu_Dms/s1500/laws%20of%20heart.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1500" data-original-width="926" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgl46HjHuvXJLWI5x2yRSsXKCW8UdWXYTuRQ19bJQVYoEw68AXHP6_1LUUwlPi_-Kj59E27wgVyPXxYm_Bq13gnbLAqAESj8PtX4bZlPvgdY-DyQ51gxm3K4Yt-_IDjYaHuCWmQ61iLy34RDF9Vtqbrd-J_TvRur584cN2Wk5OLpuS3UKSjSSpY8wu_Dms/s320/laws%20of%20heart.jpg" width="198" /></a></div><p><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif;">"This is an excellent book about the spiritual life of a Muslim in accordance with the Shariah and the Sunnah. Its author was a saintly scholar of Islam who passionately dedicated his long life to practice the Sunnah externally and internally and to transmit it to his students the way he learned from his mentors". Dr.Recep Senturk </span></p><p><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif;">"The most wonderful experience I had in the presence of Shaykh Muhammad Emin was observing his character. He was beautiful in the way he spoke, ate, smiled ,and walked. Everything he did was done with beauty. Allah imbued him with elegant majesty and elegant beauty. I have never encountered anyone as spiritually and morally elegant as him. He was a living friend of God." Shaykh Mokhtar Maghraoui </span></p><p><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif;"> "This brilliant text is a translation of a terse yet concise manual that maps the journey along the spiritual path written by the last Ottoman scholar, Shaykh Muhammad Emin Er. In keeping with the true scholarly tradition in Islam, the text demonstrates that the spiritual path entails rigorous observance of the Sunnah and pious adherence to the instructions of the Sharia. It is not merely a book to read, but more accurately a book that guides practice". Imam Khalil Abdur-Rashid. </span></p><p><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif;">Al-Madina Institute: Biography of Shaykh Muhammad Emin Er (RA) & Shaykh Mokhtar Maghraoui PDF </span><span style="color: #0f1111; font-family: Amazon Ember, Arial, sans-serif;"><a href="https://www.almadina.org/uploads/files/Biography-of-Shaykh-Muhammad-Emin-and-Shaykh-Mokhtar.pdf">https://www.almadina.org/uploads/files/Biography-of-Shaykh-Muhammad-Emin-and-Shaykh-Mokhtar.pdf</a> "</span>Concurrent with his studies in the Islamic sciences, Shaykh Muḥammad Emin devotedly pursued the
study and practice of <i>taṣawwuf</i>, <i>tazkiyat al-nafs</i>, or <i>iḥsān </i>– the normative discipline of spiritual
purification, which is the essence of Islam. He had a number of spiritual teachers, all from the Naqshbandī order. Following the death of Shaykh Aḥmad Ghaznawī, whom he met while he was in
Syria, he became a student of Shaykh Muḥammad Sa‘īd Saydā al-Jazarī and remained under his tutelage
until he was granted an ijāzah to guide students of his own" " In the sacred sanctuary of Makkah during Ḥajj in 2006, Shaykh Muḥammad Emin granted Shaykh
Mokhtār Maghraoui an ijāzah (a traditional diploma and authorization to teach) in taṣawwuf and licenced him with
spiritual authority to guide seekers to Allāh. In 2010, Shaykh Muḥammad Emin conferred upon him an
ijāzah of sacred knowledge". </p><p>Sophiscated Purity Blog: Shaykh Muhammad Emin Er - The Last Ottoman Scholar - Imam Khalil Abdrur-Rashid ( Adjunct Professor, Harvard Divinity School & Muslim Chaplain) " <span style="background-color: white; font-family: Arial;">It is with deep humility and honor that I sit to transmit a snapshot of the l</span><span style="background-color: white; font-family: Arial;">ife of my teacher whom I spent 8 years of my life studying under; who </span><span style="background-color: white; font-family: Arial;">would refine me, educate me, advise me, and transmit ijaaza to me thus </span><span style="background-color: white; font-family: Arial;">becoming the father of my spiritual life, Shaykh Muhammad Emin Er".</span><span style="font-family: Arial;"><a href="https://sophisticatedpurity.blogspot.com/2012/05/shaykh-muhammad-emin-er-last-ottoman.html">https://sophisticatedpurity.blogspot.com/2012/05/shaykh-muhammad-emin-er-last-ottoman.html</a></span></p><p><b>Obituary</b>: <span style="background-color: white; color: #333333; font-family: Arial, "Helvetica Neue", Helvetica, sans-serif;">Seyda Muhammad Emin Er hodja passed away at the age of 104 in Ankara. June 28,2013 </span><span style="color: #333333; font-family: Arial, Helvetica Neue, Helvetica, sans-serif;"><a href="https://oppressedpeoplesonlineword.ning.com/profiles/blogs/shaykh-muhammad-emin-er-the-last-ottoman-scholar-by-imam-khalil-a">https://oppressedpeoplesonlineword.ning.com/profiles/blogs/shaykh-muhammad-emin-er-the-last-ottoman-scholar-by-imam-khalil-a</a></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqgtfRcvePCL0U2GfFbqhrStPoVIa5gasPmQY0bGBNLmave3OYctWq0h8Fj8bbfh34NhWUYaa_ghp55H3CIuU6GoZOAyJpWL8B9QNRtIYpoj6OYhJdlMyieef-mDj9pdSwJUeXQlxY41uld_6gCRyEMdeU0fYaJ2fSZsDgmglj8Gk62SpqWr_XiNtMbC8/s265/shaykh%20emin%20er.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="201" data-original-width="265" height="201" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqgtfRcvePCL0U2GfFbqhrStPoVIa5gasPmQY0bGBNLmave3OYctWq0h8Fj8bbfh34NhWUYaa_ghp55H3CIuU6GoZOAyJpWL8B9QNRtIYpoj6OYhJdlMyieef-mDj9pdSwJUeXQlxY41uld_6gCRyEMdeU0fYaJ2fSZsDgmglj8Gk62SpqWr_XiNtMbC8/s1600/shaykh%20emin%20er.jpeg" width="265" /></a></div><br /><div class="separator" style="clear: both; text-align: center;">Shaykh Muhammad Emin Er (RA) with Professor Khalil Abdur-Rashid</div><br /><br /><br /><p></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-11618011000376408742024-01-21T22:04:00.004-07:002024-01-22T13:30:00.169-07:00Introduction to the Treatise for the Seekers of Guidance || Imam Harith al-Muhasibi -Shaykh Sulayman Van Ael - Karima Foundation<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEisnzoFbW4GKdemC-DfDdVzuvYvQqTsCSCRDpz5izLbSd_FI0guQWHT_GCyGTrrbNqD3cRA7eLyZ6bZtRe7PMexr5tnrF7nv5CESCWJps5uyXUrwd7zzBJtBhyeEP_c-tCOJfgtnM1Slb_PGCWg7E5J3rZN0CWuJQwhaxT7SiYBlQuT1_H_D6ywRzaOsJ0" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="720" data-original-width="1280" height="180" src="https://blogger.googleusercontent.com/img/a/AVvXsEisnzoFbW4GKdemC-DfDdVzuvYvQqTsCSCRDpz5izLbSd_FI0guQWHT_GCyGTrrbNqD3cRA7eLyZ6bZtRe7PMexr5tnrF7nv5CESCWJps5uyXUrwd7zzBJtBhyeEP_c-tCOJfgtnM1Slb_PGCWg7E5J3rZN0CWuJQwhaxT7SiYBlQuT1_H_D6ywRzaOsJ0" width="320" /></a></div><p><span face="Roboto, Arial, sans-serif" style="background-color: white; white-space-collapse: preserve;">Shaykh Sulayman will take us through a brief explanation of the Imam al-Harith al-Muhasibi’s Risala al-Mustarshidin (Treatise For The Seekers Of Guidance). The work is intended to serve as a layman’s guide to Islamic spirituality. Al - Muhasibi presents most of the central ideas that would both serve as the basis for a full program of spiritual development and comprise an insightful overview of a system of Islamic moral psychology. He examines in great depth and penetrating insight the psychological motivations and justifications for moral thought and action and correspondingly the associated bases of immorality. In so doing, he has provided a road map that any person can follow to overcome the guiles of his fundamental enemies: the world, the ego, the whims of the soul, and Satan.</span></p><p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; white-space-collapse: preserve;"><b>YouTube Playlist</b>: </span><a href="https://www.youtube.com/watch?v=u-Hl-i-n8PU&list=PLeCp9pA-cLK2aRO6xyFa2tU-HiLNphdYz" style="font-family: Roboto, Arial, sans-serif; white-space-collapse: preserve;">https://www.youtube.com</a></p><p><a href="https://www.youtube.com/watch?v=u-Hl-i-n8PU&list=PLeCp9pA-cLK2aRO6xyFa2tU-HiLNphdYz" style="font-family: Roboto, Arial, sans-serif; white-space-collapse: preserve;">/watch?v=u-Hl-i-n8PU&list=PLeCp9pA-cLK2aRO6xyFa2tU-HiLNphdYz</a></p><p><b>Amazon</b>: Treatise for the Seekers of Guidance: Risala al-Mustarshidin - Imam al-Harith al-Muhasibi RA , Translated by Imam Zaid Shakir. </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjaEsTfuqRLtBRth-4x6N6hauqoIGF6JdLNX6uSd_XYmjqKxjPf27xJwY4a_9WY1zLgjOpPTqfc0SfwDVQDb0HqWHIYIMWDXeFx0oy5Wi8p03CnpEUTHZJ3CxpMC4J9UfBGGSBLDYh3s8B0xcXWKF5aps4pZ410I-MkyenBA_YhoSbA5jM7JsyecKUoWew" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="1360" data-original-width="850" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEjaEsTfuqRLtBRth-4x6N6hauqoIGF6JdLNX6uSd_XYmjqKxjPf27xJwY4a_9WY1zLgjOpPTqfc0SfwDVQDb0HqWHIYIMWDXeFx0oy5Wi8p03CnpEUTHZJ3CxpMC4J9UfBGGSBLDYh3s8B0xcXWKF5aps4pZ410I-MkyenBA_YhoSbA5jM7JsyecKUoWew" width="150" /></a></div> <span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;">The translation, notes, and commentary of Imam al-Harith al-Muhasibi’s Risala al-Mustarshidin (Treatise For The Seekers Of Guidance) by Zaid Shakir is intended to serve as a layman’s guide to Islamic spirituality. Al - Muhasibi presents most of the major ideas that would both serve as the basis for a full program of spiritual development and comprise an insightful overview of a system of Islamic moral psychology. He examines in great depth and penetrating insight the psychological motivations and justifications for moral thought and action and correspondingly the associated bases of immorality. In so doing, he has provided a road map that any person can follow to overcome the guiles of his fundamental enemies: the world, the ego, the whims of the soul, and Satan. <b> Review</b>: *</span><span style="background-color: white;"><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><span style="font-size: 14px;">Powerful and magnetic ... it is difficult to put this book down. An essential primer for self-rectification and drawing closer to the divine, this is a highly accessible translation of a classical Islamic text that provides ample guidance and advice for souls longing for spiritual nourishment and refinement amid the prevailing state of social and moral disintegration. This book not only offers definitive counsels on rectifying the self and becoming responsible and dignified human beings, but it also showcases the moral and ethical standards which Islam calls to. Imam Zaid Shakir has done a tremendous service in rendering this crucial text into the English language. --Aftab Ahmad Malik, Visiting Fellow -Department of Culture & Ethnicity, University of Birmingham </span></span></span><p></p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;">* Treatise for The Seekers of Guidance is a classic of early Islamic literature. It provides us with a document that testifies to the fundamental principles, attitudes, and incumbent conduct of Islamic moral psychology from the formative period. This work, from the pen of Imam Harith al-Muhasibi (d. 243/857), the mentor of Junayd, is one of earliest examples we have of the role these principles played in constituting the moral thought and action that constitutes the fabric of Muslim society. This translation in Imam Zaid's own words is, "a layman's guide to Islamic spirituality" and as such is a key text to our understanding today of the multiple faceted framework behind the principle themes of the teacher/disciple relationship and testifies to the manner in which these principles have became integrated within the process of Islamic spiritual orientation. Among the salient characteristics of Treatise for The Seekers of Guidance is the care Imam al-Muhasibi has taken to structure the discourse of the treatise on the foundations of the Qur'an and the Sunnah of the Prophet, peace be upon him, in such a manner that he provides us with a clear and coherent criteria for both the theoretical and practical aspects that comprise the Islamic view of human development in general and salvation in particular. Imam Zaid Shakir has accompanied this text with an in-depth commentary based upon the Qur'an and Hadith that enriches and contextualizes the concise prose of Imam al-Muhasibi within the social milieu of our times. His employs language that is accessible and free of technical terminology. His translation thus provides sound guidance to anyone who is seeking in the midst of the uncertainties of social turmoil and personal struggle, a whole and integral path, a unity of form and substance,self-effacing comportment, and intimate knowledge of God. In short this is a work that no ones library should be without. -- </span><span class="a-text-italic" face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px; font-style: italic;">Kenneth Honerkamp, Associate Professor of Islamic Studies, The University of Georgia in Athens, August 28, 2008 - 5 stars</span><div><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><span style="font-size: 14px;"><i><br /></i></span></span><div><span class="a-text-italic" face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-size: 14px;"><b>Author:</b></span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;">Zaid Shakir is a co-founder, Board of Trustees and Senior Faculty Member of Zaytuna College in Berkeley, CA. As a gifted author and lecturer, he was ranked as one of the world's most influential Scholars by "The 500 Most Influential Muslims", edited by John Esposito and Ibrahim Kalin, (2009).</span></div></div><div><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111; font-size: 14px;"><br /></span></div><div><span face=""Amazon Ember", Arial, sans-serif" style="color: #0f1111; font-size: 14px;"><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; white-space-collapse: preserve;">Treatise for the Seekers of Guidance of Imam Al-Muhasibi
Presented by Shaykh Jamaal Diwan - Majlis - April 30, 2023</span></span></div><div><span face=""Amazon Ember", Arial, sans-serif" style="color: #0f1111; font-size: 14px;"><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; white-space-collapse: preserve;">YouTube Playlist:</span></span><span style="color: #131313; font-family: Roboto, Arial, sans-serif;"><span style="font-size: 14px; white-space-collapse: preserve;"><a href="https://www.youtube.com/watch?v=kjW6kYwP4yw&list=PLAiybqS_Z2hsIuw8CGoRArD6WfO1UqL6N">https://www.youtube.com/watch?v=kjW6kYwP4yw&list=PLAiybqS_Z2hsIuw8CGoRArD6WfO1UqL6N</a></span></span></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-18004025298806984822024-01-21T14:19:00.000-07:002024-01-21T14:19:59.179-07:00In the Meadows of Tafsir for the Noble Quran: Shaykh Ibrahim Niasse (R.A)<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjSEodCrq8kzOH51yY-qZVl5mFJ4GuCQxZcn8Fbz5RwaOGZR9egR3B5hcmujl84f-1rcVStn3cw7Ja2DIpWxuWkgS5oG6xgR63Ei4ZwHL3DATWjQdQHtafp6Ig-JlV8oSCwWwEfAblFK6QY56cZ8bDT28MfTyJUWkZyvkJdk2VTurvkbkuqj7i7xtWZS2s" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="1500" data-original-width="1282" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEjSEodCrq8kzOH51yY-qZVl5mFJ4GuCQxZcn8Fbz5RwaOGZR9egR3B5hcmujl84f-1rcVStn3cw7Ja2DIpWxuWkgS5oG6xgR63Ei4ZwHL3DATWjQdQHtafp6Ig-JlV8oSCwWwEfAblFK6QY56cZ8bDT28MfTyJUWkZyvkJdk2VTurvkbkuqj7i7xtWZS2s" width="205" /></a></div><p><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">Shaykh Ibrahim Niass is the only Tijani Shaykh to ever publish a Tafsir of Quran in its entirety. He completed the entire Tafsir of Quran between 10 and 12 times throughout his life, in public. Most of the times he would engage in the Tafsir, it would be in the Wolof language, but 2 or 3 times he did the entire Tafsir in the Arabic language for the benefit of his non-wolof speaking Murids (Students).</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">The very last time he did the entire Tafsir in public, was in the year 1963 and it was recorded on cassette tape.</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">One of his senior students from Mauritania named Shaykh Muhammad Wuld' Abdallah al-Jayjuba was present for all of his Tafsir readings and took the great task of transcribing the final recorded Tafsir into book form. It took him over 30 years to edit and check all of the Hadith and sources that Mawlana Shaykh Ibrahim Niass used in the Tafsir. The total number of Hadith that Shaykh Ibrahim mentioned in the Quran are over 6000.</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">Shaykh Ibrahim Niass is known to have completed (Khatmul-Quran) recitation of the entire Quran twice a week.</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">In one of his famous poems he beseeches Allah to "Make the memorization of Quran his Karama (Miracle)."</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">When Shaykh Ibrahim Niass wanted to publicly give Tafsir Quran for the first time, he requested from his older brother to borrow his copy of Tafsir Jalalayn. That request was refused and Shaykh Ibrahim said...."I only ask for Tafsir Jalalayn as a formality and Adab" In other words, he did not need it. (In those days, the Shuyukh would borrow Tafsir from each-other because it was so rare to have it in a book form)</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">In Reality, Shaykh Ibrahim Niass did not learn Tafsir from anyone besides Allah himself.</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">His brother sent spies to listen to SHaykh Ibrahims Tafsir and report back as to what he was saying since he did not have the Tafsir Jalalayn to help....The spies reported back that what they heard from Shaykh Ibrahim was so amazing that they could not stay away. They said that they heard knowledge that even the Shaykhs father did not have or explain before. They testified that Shaykh Ibrahim was indeed a Master without comparison.</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">This Tafsir is a Jewel that contains the meanings of the Zahir (Outward) and Batin (Inward/Hidden) explanation of the Quran.</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">Our Master and Seal of Muhammadan Sainthood Mawlana Shaykh Ahmed Tijani as-Sharriff has said in his Jawahir al-Ma'ni...."The Zahir and Batin meanings of Quran are Haq (Truth) and they don't contradict each-other."</span><br style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;" /><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">This is the English Translation of this Monumental work.</span></p><p><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">Amazon:</span><span style="color: #0f1111; font-family: Amazon Ember, Arial, sans-serif;"><span style="font-size: 14px;"><a href="https://www.amazon.com/Meadows-Tafsir-Noble-Quran-ebook/dp/B086MMJW6M">https://www.amazon.com/Meadows-Tafsir-Noble-Quran-ebook/dp/B086MMJW6M</a></span></span></p><p><span style="color: #0f1111; font-family: Amazon Ember, Arial, sans-serif;">Fayda Books: Publisher of Shaykh Ibrahim Niasse's Books <a href="https://www.faydabooks.com/">https://www.faydabooks.com/</a></span></p><p>Fayda Books Facebook : <a href="https://www.facebook.com/faydabooks">https://www.facebook.com/faydabooks</a></p><p>Biography of Shaykh Ibrahim Niasse : Wikipedia: <a href="https://en.wikipedia.org/wiki/Ibrahim_Niass">https://en.wikipedia.org/wiki/Ibrahim_Niass</a></p><p>Nasrul Ilm America: <a href="https://nasrulilmamerica-blog.tumblr.com/Shaykh%20Ibrahim">https://nasrulilmamerica-blog.tumblr.com/Shaykh%20Ibrahim</a></p><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; font-size: 15px;">Fayda Books Facebook Lecture <span style="font-family: inherit;"></span>1,2,3 Videos</div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; font-size: 15px;">Ustadh Zakariya Wright Explains Ma’arifa of Allah as expounded upon by Shaykh Al-Islam Al-Hajj Ibrahim Niasse in his Tafsir of the Holy Quran.</div><div dir="auto" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; font-size: 15px;"><a href="https://www.facebook.com/faydabooks/videos/274102047066187/">https://www.facebook.com/faydabooks/videos/274102047066187/</a></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-87585941045815790092024-01-20T15:42:00.003-07:002024-01-20T15:49:36.470-07:00Commander of the Faithful: The Life and Times of Emir Abd el-Kader al-Jaza'iri (RA): John W.Kiser<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhD3flILOaPfDjZIdE0q4N6mrSYgNi9tGDGmQfi7lmH86AkX_8LUVeNXthzA2gU72XJKgl8QjGjyMXYxw87jtLp5MeMwEdxesiCWShQ8XeJMrTkML8Dd-vmjWpG1GRH7yJ3SO4zTOu1hQCblBfNMzEtv8Jrb7TK_t8v9WWihfVRG35y6ZGUTbEmB4HNpJU" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="450" data-original-width="825" height="175" src="https://blogger.googleusercontent.com/img/a/AVvXsEhD3flILOaPfDjZIdE0q4N6mrSYgNi9tGDGmQfi7lmH86AkX_8LUVeNXthzA2gU72XJKgl8QjGjyMXYxw87jtLp5MeMwEdxesiCWShQ8XeJMrTkML8Dd-vmjWpG1GRH7yJ3SO4zTOu1hQCblBfNMzEtv8Jrb7TK_t8v9WWihfVRG35y6ZGUTbEmB4HNpJU" width="320" /></a></div><p style="box-sizing: border-box; font-family: athelas, Athelas; margin-bottom: 0.9rem; margin-top: 0px;"><span style="background-color: white;"><span style="font-size: medium;"> Emir Abdelkader al-Qadir al-Jazairi (1808-1883) was a venerated Algerian Islamic scholar and a military leader who led a collective resistance against the mid-nineteenth century French colonial invasion of Algeria. He is remembered today as one of the nineteenth century’s most inspiring leaders for his humane treatment of Christian opponents during Algeria’s anti-colonial struggle and for leading an intervention to rescue the Christian community in Damascus from certain massacre in the midst of sectarian riots in 1860.</span></span></p><p style="box-sizing: border-box; margin-bottom: 0.9rem; margin-top: 0px;"><span style="background-color: white; font-family: athelas, Athelas;"><span style="font-size: medium;">Raised in his father’s <em style="box-sizing: border-box;">zawiya</em>, he excelled as a student, memorizing the Qur’an by the age of 14, and studying the Islamic religious sciences as well as subjects such as philosophy, medicine, and mathematics. He was especially known as a gifted orator who outshone his peers in the recitation of poetry and in delivering religious talks. His father, a notable spiritual leader affiliated with the Qadiriyya order, recognized his son’s precociousness, and cast a leadership role upon him shortly after the invasion of Algeria by France in 1830. Source: Full Article- </span></span><span style="font-family: athelas, Athelas;"><span style="font-size: medium;"><a href="https://www.emir-stein.org/articles/emir-abdelkader/">https://www.emir-stein.org/articles/emir-abdelkader/</a> </span></span></p><p style="box-sizing: border-box; margin-bottom: 0.9rem; margin-top: 0px;"><span style="font-family: athelas, Athelas; font-size: medium;"><b>YouTube Video</b>: When Americans Honored an Icon of Jihad: John Kiser , Emir-Stein Center ,May 10, 2020 -Meet Emir Abdelkader the 19th century Statesman-scholar-warrior-leader, who won the hearts of friend and foe alike -<a href="https://www.youtube.com/watch?v=kIHl6LhDbUk">https://www.youtube.com/watch?v=kIHl6LhDbUk</a></span></p><p style="box-sizing: border-box; margin-bottom: 0.9rem; margin-top: 0px;"><b>Amazon</b>:Commander of the Faithful: The Life and Times of Emir Abd el-Kader al-Jaza'iri (RA): John W.Kiser -<span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;">This well-researched and compelling biography of the Muslim warrior-saint who led the Algerian resistance to French colonization in the mid-nineteenth century sheds light on current US involvement with a global Islam. The most famous "jihadist" of his time, Abd el-Kader was known equally for his military brilliance and his moral authority. His </span><span class="a-text-italic" face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111; font-style: italic;">New York Times</span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;"> obituary called him "one of the few great men of the century." <a href="https://www.amazon.com/Commander-Faithful-Life-Times-el-Kader/dp/0982324669">https://www.amazon.com/Commander-Faithful-Life-Times-el-Kader/dp/0982324669</a></span></p><p style="box-sizing: border-box; margin-bottom: 0.9rem; margin-top: 0px;"><b>Amazon</b>: The Compassionate Warrior: Abd el-Kader of Algeria - Elsa Martson -<span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;">A brilliant military strategist, superb horseman, statesman, philosopher, Muslim hero . . . Emir Abdel Kader (1808-1883) was an international celebrity in his own time, known for his generosity and kindness even towards enemies. Today he is recognized as one of the noblest leaders of the 19</span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;"><span style="box-sizing: border-box; line-height: 0; position: relative; top: -0.5em; vertical-align: baseline;">th</span></span><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; box-sizing: border-box; color: #0f1111;"> century and a pioneer in interfaith dialogue. This fascinating biography of the heroic Arab who led the resistance to the French conquest of Algeria, endured betrayal and imprisonment, and in 1860, in Syria, saved thousands of innocent people from mob violence brings a vital message for our times.<a href="https://www.amazon.com/Compassionate-Warrior-Abd-el-Kader-Algeria/dp/1937786102" target="_blank"> https://www.amazon.com/Compassionate-Warrior-Abd-el-Kader-Algeria/dp/1937786102</a></span></p><p style="box-sizing: border-box; margin-bottom: 0.9rem; margin-top: 0px;"><b>Wikipedia</b>:<a href="https://en.wikipedia.org/wiki/Emir_Abdelkader">https://en.wikipedia.org/wiki/Emir_Abdelkader</a></p><p style="box-sizing: border-box; margin-bottom: 0.9rem; margin-top: 0px;"><b>Ibn Arabi Society</b>: " God and The Perfect Man in the Experience of Abd al-Qadir al-Jaza'iry" Itzchak Weismann -<span style="background-color: white; font-family: Merriweather, Georgia, "Times New Roman", serif;">This article deals with the spiritual experience of Amir ‘Abd al-Qadir al-Jaza’iri, the most outstanding advocate of Ibn ‘Arabi’s thought at that crucial point of transformation into the modern era. Beginning with a sketch of ‘Abd al-Qadir’s life, I shall then proceed to explore his Akbarian mystical worldview in general and, within it, his concept of the Perfect Man in particular. Full Article :</span><span style="font-family: Merriweather, Georgia, Times New Roman, serif;"><a href="https://ibnarabisociety.org/abd-al-qadir-al-jazairi-god-and-the-perfect-man-itzchak-weismann/">https://ibnarabisociety.org/abd-al-qadir-al-jazairi-god-and-the-perfect-man-itzchak-weismann/</a></span></p><p style="box-sizing: border-box; margin-bottom: 0.9rem; margin-top: 0px;">The Spiritual Writings of Amir Abd al-Kader: Michel Chodkiewicz - <a href="https://sunypress.edu/Books/T/The-Spiritual-Writings-of-Amir-Abd-al-Kader2" target="_blank">https://sunypress.edu/Books/T/The-Spiritual-Writings-of-Amir-Abd-al-Kader2 </a> </p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-81462088902770227602024-01-19T21:09:00.004-07:002024-01-19T21:10:48.930-07:00Reenvisioning Peacebuilding and Conflict Resolution in Islam : Qamar ul-Huda <p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvktqhkqun0lheEvjXi1ujo1IdgwrhPWgfTzBwzTKRcE44_L_bK8j8OLvr2dhwgxwOc5dmW4KueNyJcyrCvPVtPR2dbKQshl4YAAFBPMTAR6MVBUpgSYriCtdGRE2aRgfPV6yISusgjCpKJNqflbradyD_PjhNJB24DW8eS3FN6UvPE6ekgKpd2tnSSzk/s506/peacebuilding%20qamar.jpeg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="506" data-original-width="315" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvktqhkqun0lheEvjXi1ujo1IdgwrhPWgfTzBwzTKRcE44_L_bK8j8OLvr2dhwgxwOc5dmW4KueNyJcyrCvPVtPR2dbKQshl4YAAFBPMTAR6MVBUpgSYriCtdGRE2aRgfPV6yISusgjCpKJNqflbradyD_PjhNJB24DW8eS3FN6UvPE6ekgKpd2tnSSzk/s320/peacebuilding%20qamar.jpeg" width="199" /></a></div><p></p><p style="background-color: white; box-sizing: border-box; font-family: "Crimson Text", Palatino, serif; font-size: 16px; letter-spacing: 0.466667px; margin: 0px 0px 10px;"><span style="box-sizing: border-box; font-style: italic;">Reenvisioning Peacebuilding and Conflict Resolution in Islam</span><span style="box-sizing: border-box;"> examines the variety of strategic peacebuilding and conflict resolution activities conducted by Muslim practitioners and nongovernmental organizations in Muslim-majority communities.</span></p><p style="background-color: white; box-sizing: border-box; font-family: "Crimson Text", Palatino, serif; font-size: 16px; letter-spacing: 0.466667px; margin: 0px 0px 10px;"><span style="box-sizing: border-box;">Qamar-ul Huda explores ways that Muslim scholars, civil society members, and communities interpret violence and nonviolence, peacebuilding, and conflict resolution in an interconnected globalized age, focusing on methods, practices, and strategies. He shows how a faith-based commitment can empower effective social, political, and intellectual action that results in meaningful change.</span></p><p style="background-color: white; box-sizing: border-box; font-family: "Crimson Text", Palatino, serif; font-size: 16px; letter-spacing: 0.466667px; margin: 0px 0px 10px;"><span style="box-sizing: border-box;">The book sheds light on a variety of vital topics, including how the state utilizes hard and soft power in global, religious diplomacy; ways in which civil society organizations and NGOs maximize networks to engage in peacebuilding and conflict resolution; the role of civil society in soft power politics; and how some peacebuilding organizations are out of step with local Muslim cultures & religious customs, and why that matters. Qamar-ul Huda charts a vision of contemporary ethics of peacebuilding, pluralism, reconciliation, and dialogue.</span></p><p style="background-color: white; box-sizing: border-box; font-family: "Crimson Text", Palatino, serif; font-size: 16px; letter-spacing: 0.466667px; margin: 0px 0px 10px;"><span style="box-sizing: border-box;">Source:<a href="https://rowman.com/ISBN/9781538192245/Reenvisioning-Peacebuilding-and-Conflict-Resolution-in-Islam">https://rowman.com/ISBN/9781538192245/Reenvisioning-Peacebuilding-and-Conflict-Resolution-in-Islam</a></span></p><p style="background-color: white; box-sizing: border-box; font-family: "Crimson Text", Palatino, serif; letter-spacing: 0.466667px; margin: 0px 0px 10px;"><span style="font-size: medium;">Amazon</span>: <span style="font-size: medium;"><span face=""Amazon Ember", Arial, sans-serif" style="color: #0f1111;">Reenvisioning Peacebuilding and Conflict Resolution in Islam: Reenvisioning Approaches within a Global Framework</span><span face=""Amazon Ember", Arial, sans-serif" style="color: #0f1111;"> </span></span></p><h3 style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; line-height: 24px; margin: 0px; padding: 0px 0px 4px; text-rendering: optimizelegibility;"><span style="box-sizing: border-box; font-weight: normal;"><span style="font-size: small;">Review</span></span></h3><div class="a-section a-spacing-small a-padding-small" style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px; margin-bottom: 22px; padding: 6px 10px;"><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"><span style="box-sizing: border-box;">“This book does what many books in the field of peacebuilding fear to do: it acknowledges religion’s vital role in peace and conflict and legitimizes religious peacebuilding with research and analysis. Qamar-ul Huda provides a resource to the broader community, from peacebuilders to policymakers, that will transform their work to become more inclusive, expanding the peacebuilding toolkit.”</span></p><p style="box-sizing: border-box; margin: -4px 0px 14px; padding: 0px;"></p><span style="box-sizing: border-box;">-- Paul Turner, president, The Peace Fund<br style="box-sizing: border-box;" /><br style="box-sizing: border-box;" /></span><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"><span style="box-sizing: border-box;">“Qamar-ul Huda’s insightful work provides a nuanced and comprehensive understanding of Islamic peacebuilding principles and practices in the modern world. The book outlines a practical vision for fostering inner and communal peace amidst global conflict, highlighting real-world applications of peace education and conflict resolution strategies. This book is essential reading for both scholars and practitioners.”</span></p><p style="box-sizing: border-box; margin: -4px 0px 14px; padding: 0px;"></p><span style="box-sizing: border-box;">-- Tahir Abbas, professor, Institute of Security and Global Affairs, Leiden University<br style="box-sizing: border-box;" /><br style="box-sizing: border-box;" /></span><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"><span style="box-sizing: border-box;">“Qamar-ul Huda’s work is a must-read for the international affairs and donor community. There is often a mismatch between peacebuilding and conflict resolution educational endeavors and the reality on the ground in Muslim-majority societies. This engaging and astute analysis unpacks this conundrum and provides an alternate conceptual and practical framework."</span></p><p style="box-sizing: border-box; margin: -4px 0px 14px; padding: 0px;"></p><span style="box-sizing: border-box;">-- Peter Weinberger, senior advisor, World Learning Institute<br style="box-sizing: border-box;" /><br style="box-sizing: border-box;" /></span><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"><span style="box-sizing: border-box;">“This is a significant contribution to peace and methods of conflict resolution as recorded in the classical sources of Islam. Huda’s work explores the relevance of these Islamic methods and approaches to peacebuilding in contemporary circumstances where there are many misperceptions. This work is a bold vision to help readers understand peacebuilding from the perspectives of Islam.”</span></p><p style="box-sizing: border-box; margin: -4px 0px 14px; padding: 0px;"></p><span style="box-sizing: border-box;">-- Muhammad zia Rehman, President of International Islamic Research University, Pakistan<br style="box-sizing: border-box;" /><br style="box-sizing: border-box;" /></span><p style="box-sizing: border-box; margin: 0px 0px 14px; padding: 0px;"><span style="box-sizing: border-box;">“Huda, a master of the art of peace and diplomacy, skillfully blends scholarship, passion, and practicality to offer fresh perspectives on conflict resolution and peacebuilding, as demonstrated in this timely and captivating book."</span></p><p style="box-sizing: border-box; margin: -4px 0px 14px; padding: 0px;"></p><span style="box-sizing: border-box;">-- Flamur Vehapi, author, The Alchemy of Mind and Kosovo: A Short History</span></div><h3 style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; line-height: 24px; margin: 0px; padding: 0px 0px 4px; text-rendering: optimizelegibility;"><span style="box-sizing: border-box; font-weight: normal;"><span style="font-size: small;">About the Author</span></span></h3><div class="a-section a-spacing-small a-padding-small" style="background-color: white; box-sizing: border-box; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px; margin-bottom: 0px; padding: 6px 10px;"><p style="box-sizing: border-box; margin: 0px; padding: 0px;"><span style="box-sizing: border-box;">Qamar-ul Huda is the Michael E. Paul Distinguished Visiting Professor of International Affairs at the United States Naval Academy. He has previously served as Senior Policy Advisor for U.S. Department of State Secretary's Office for Religion and Global Affairs (S/RGA) where he focused on civil society, religious communities, and diplomacy with non-government organizations.</span></p><p style="box-sizing: border-box; margin: 0px; padding: 0px;"><span style="box-sizing: border-box;"><br /></span></p><p style="box-sizing: border-box; margin: 0px; padding: 0px;"><span style="box-sizing: border-box;">Source:<a href="https://www.amazon.com/Reenvisioning-Peacebuilding-Conflict-Resolution-Islam/dp/1538192241">https://www.amazon.com/Reenvisioning-Peacebuilding-Conflict-Resolution-Islam/dp/1538192241</a></span></p></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-40891559338352289092024-01-15T21:03:00.001-07:002024-01-15T21:21:04.387-07:00Why I became Muslim with Jacob Williams : Blogging Theology - Jan 15,2024<h4 class="text-color-text text-md [&>*]:mb-0 not-first-middot leading-[1.75]" style="--artdeco-reset-typography_getfontsize: 2rem; --artdeco-reset-typography_getlineheight: 1.4; --tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; color: rgba(0, 0, 0, 0.9); font-family: -apple-system, system-ui, "system-ui", "Segoe UI", Roboto, "Helvetica Neue", "Fira Sans", Ubuntu, Oxygen, "Oxygen Sans", Cantarell, "Droid Sans", "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Lucida Grande", Helvetica, Arial, sans-serif; font-size: 16px; font-weight: var(--artdeco-reset-typography-font-weight-normal); line-height: 1.75; margin: var(--artdeco-reset-base-margin-zero); outline: var(--artdeco-reset-base-outline-zero); padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><span style="font-weight: normal;">Paul Williams of Blogging Theology Interviews Jacob Williams YouTube Video: </span><a href="https://www.youtube.com/watch?v=nuWla29Xeew&t=20s">https://www.youtube.com/watch?v=nuWla29Xeew&t=20s</a> </h4><p><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiE7b-LTGs_CX5qIOKKxVHOYlTsitJJxKfANoXvvoVR5IFdw2iiXfbaXQs5uBeiU-6U78Atm_esoa0qeLNDTfHWUevUMlwf4RFRk3VJvnPKyI3B1cn1_TAuF60gS5kFphxoJMLwfGrYV-y53NyJmVQJ_CMchfLEyPFS_Tg_mPCv5CsdpSXJI6G2R7pgmh8/s1280/jacob%20williams%20blogging%20theology.jpeg" style="clear: left; display: inline; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="720" data-original-width="1280" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiE7b-LTGs_CX5qIOKKxVHOYlTsitJJxKfANoXvvoVR5IFdw2iiXfbaXQs5uBeiU-6U78Atm_esoa0qeLNDTfHWUevUMlwf4RFRk3VJvnPKyI3B1cn1_TAuF60gS5kFphxoJMLwfGrYV-y53NyJmVQJ_CMchfLEyPFS_Tg_mPCv5CsdpSXJI6G2R7pgmh8/w400-h225/jacob%20williams%20blogging%20theology.jpeg" width="400" /></a><span color="rgba(0, 0, 0, 0.9)" face="-apple-system, system-ui, "system-ui", "Segoe UI", Roboto, "Helvetica Neue", "Fira Sans", Ubuntu, Oxygen, "Oxygen Sans", Cantarell, "Droid Sans", "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Lucida Grande", Helvetica, Arial, sans-serif" style="font-size: var(--artdeco-reset-base-font-size-hundred-percent); font-weight: var(--artdeco-reset-typography-font-weight-normal);"> </span></p><h4 class="text-color-text text-md [&>*]:mb-0 not-first-middot leading-[1.75]" style="--artdeco-reset-typography_getfontsize: 2rem; --artdeco-reset-typography_getlineheight: 1.4; --tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; color: rgba(0, 0, 0, 0.9); font-family: -apple-system, system-ui, "system-ui", "Segoe UI", Roboto, "Helvetica Neue", "Fira Sans", Ubuntu, Oxygen, "Oxygen Sans", Cantarell, "Droid Sans", "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Lucida Grande", Helvetica, Arial, sans-serif; font-weight: var(--artdeco-reset-typography-font-weight-normal); line-height: 1.75; margin: var(--artdeco-reset-base-margin-zero); outline: var(--artdeco-reset-base-outline-zero); padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><span style="font-weight: normal;">M Jacob Williams , Director, JPW, London, Education: B.A Philosophy,Politics & Economics, University of Oxford, MA, Religious Studies, King's College, London, PhD Candidate, University of Oxford.</span></h4><p><span color="rgba(0, 0, 0, 0.9)" face="-apple-system, system-ui, "system-ui", "Segoe UI", Roboto, "Helvetica Neue", "Fira Sans", Ubuntu, Oxygen, "Oxygen Sans", Cantarell, "Droid Sans", "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Lucida Grande", Helvetica, Arial, sans-serif" style="font-size: var(--artdeco-reset-base-font-size-hundred-percent); font-weight: var(--artdeco-reset-typography-font-weight-normal);"> </span><span style="font-family: -apple-system, system-ui, "system-ui", "Segoe UI", Roboto, "Helvetica Neue", "Fira Sans", Ubuntu, Oxygen, "Oxygen Sans", Cantarell, "Droid Sans", "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Lucida Grande", Helvetica, Arial, sans-serif;">Publications: </span><span style="font-family: -apple-system, system-ui, "system-ui", "Segoe UI", Roboto, "Helvetica Neue", "Fira Sans", Ubuntu, Oxygen, "Oxygen Sans", Cantarell, "Droid Sans", "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Lucida Grande", Helvetica, Arial, sans-serif;">* Islamic Traditionalists:" Against the Modern World" ? The Muslim World </span><span style="font-family: -apple-system, system-ui, "system-ui", "Segoe UI", Roboto, "Helvetica Neue", "Fira Sans", Ubuntu, Oxygen, "Oxygen Sans", Cantarell, "Droid Sans", "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Lucida Grande", Helvetica, Arial, sans-serif;">'"Islamic traditionalism' or 'neo-traditionalism' has been analysed by scholars as either (à la Masooda Bano) a progressive movement sympathetic to gradual reform of Islamic traditions, or (à la Mark Sedgwick) as a contemporary incarnation of the radically anti-modern Traditionalist School connected to René Guénon and Julius Evola. Neither judgement can be the whole truth. Through an analysis of the discourse of three prominent Islamic traditionalist thinkers -- Timothy Winter, Hamza Yusuf, and Umar Faruq Abd Allah -- on three topics salient to debates about the place of Islam in the modern world, a more nuanced picture will emerge. The Islamic traditionalist positions on religious pluralism, Western identity, and gender roles illustrate an attempt to represent Islam as a balancing principle that preserves the good in modernity while rejecting excesses. This view owes a surprising amount to an extensive engagement with Western conservative intellectuals beyond the radical Traditionalist School. Islamic traditionalists today neither wholly negate nor enthusiastically support the ideas of modernity, progress, and liberalism". Source: Full Article - </span><a href="https://onlinelibrary.wiley.com/doi/10.1111/muwo.12475">https://onlinelibrary.wiley.com/doi/10.1111/muwo.12475</a></p><div><span class="control-transition" data-section="educations" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; margin-bottom: 0px; max-height: 20000px; opacity: 1; outline: var(--artdeco-reset-base-outline-zero); overflow-y: hidden; padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><div class="text-color-text-low-emphasis text-md [&>*]:mb-0 [&>*]:text-md [&>*]:text-color-text-low-emphasis" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; margin: var(--artdeco-reset-base-margin-zero); padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><div class="control-transition" data-section="educations" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; margin-bottom: 0px; max-height: 20000px; opacity: 1; overflow-y: hidden; padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><div class="show-more-less-text" style="--tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; margin: var(--artdeco-reset-base-margin-zero); padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><p class="show-more-less-text__text--less" style="--artdeco-reset-typography_getfontsize: 1.6rem; --artdeco-reset-typography_getlineheight: 1.5; --tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; line-height: var(--artdeco-reset-typography_getLineHeight); margin: var(--artdeco-reset-base-margin-zero); padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><span color="rgba(0, 0, 0, 0.9)" face="-apple-system, system-ui, "system-ui", "Segoe UI", Roboto, "Helvetica Neue", "Fira Sans", Ubuntu, Oxygen, "Oxygen Sans", Cantarell, "Droid Sans", "Apple Color Emoji", "Segoe UI Emoji", "Segoe UI Emoji", "Segoe UI Symbol", "Lucida Grande", Helvetica, Arial, sans-serif" style="font-weight: var(--artdeco-reset-typography-font-weight-normal);">* Why I became Muslim? - First Things</span></p><p class="show-more-less-text__text--less" style="--artdeco-reset-typography_getfontsize: 1.6rem; --artdeco-reset-typography_getlineheight: 1.5; --tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; line-height: var(--artdeco-reset-typography_getLineHeight); margin: var(--artdeco-reset-base-margin-zero); padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><span style="background-color: #fcfcfc; color: #4d4e4e; font-family: "Sorts Mill Goudy", Georgia, "Times New Roman", Times, serif;">The first part of the Islamic </span><em style="-webkit-font-smoothing: antialiased; background-color: #fcfcfc; box-sizing: border-box; color: #4d4e4e; font-family: "Sorts Mill Goudy", Georgia, "Times New Roman", Times, serif;">shahada</em><span style="background-color: #fcfcfc; color: #4d4e4e; font-family: "Sorts Mill Goudy", Georgia, "Times New Roman", Times, serif;">, or testimony of faith, is </span><em style="-webkit-font-smoothing: antialiased; background-color: #fcfcfc; box-sizing: border-box; color: #4d4e4e; font-family: "Sorts Mill Goudy", Georgia, "Times New Roman", Times, serif;">la ilaha il’Allah</em><span style="background-color: #fcfcfc; color: #4d4e4e; font-family: "Sorts Mill Goudy", Georgia, "Times New Roman", Times, serif;">, “there is no god but God”—an uncompromising statement of pure monotheism. Islam puts the One God front and center, a simple and commanding being. Philosophy had persuaded me that God was an intellectual and moral necessity. I did not know whether his existence could strictly be proven, but I recognized the dishonesty and intellectual contortions atheism required. Without an absolute, transcendent Lord, I could see no way to objective morality and to a purpose and order in the cosmos that could overcome the transience of this world. I doubted that we could justify even belief in causal regularities without a constantly acting Creator to guarantee them. If I were to embrace God, then God would need to be an unmediated, undifferentiated, and decisive Omnipotence, whom I might willingly obey."</span></p><p class="show-more-less-text__text--less" style="--artdeco-reset-typography_getfontsize: 1.6rem; --artdeco-reset-typography_getlineheight: 1.5; --tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; line-height: var(--artdeco-reset-typography_getLineHeight); margin: var(--artdeco-reset-base-margin-zero); padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><span style="background-color: #fcfcfc; color: #4d4e4e; font-family: "Sorts Mill Goudy", Georgia, "Times New Roman", Times, serif;">"</span><span style="background-color: #fcfcfc; color: #4d4e4e; font-family: "Sorts Mill Goudy", Georgia, "Times New Roman", Times, serif;">I experience being Muslim and being British not as tension, but as convergence. As the Islamic scholar Umar Faruq Abd-Allah puts it, Islam is the clear water of pure monotheism, colored by the bedrock of the native soil over which it flows. Life as a Muslim in the West does not consign you to being a diasporic Arab or Desi; it need not produce awkward and anxious suspension between two civilizations. Another scholar, Timothy Winter, sums up my feelings eloquently: “[Islam] is generous and inclusive. It allows us to celebrate our particularity, the genius of our heritage; within, rather than in tension with, the greater and more lasting fellowship of faith.” It is my ardent hope that the cause of God and truth will be served when others, too, come to see this."</span></p><p class="show-more-less-text__text--less" style="--artdeco-reset-typography_getfontsize: 1.6rem; --artdeco-reset-typography_getlineheight: 1.5; --tw-border-spacing-x: 0; --tw-border-spacing-y: 0; --tw-ring-color: rgb(59 130 246 / 0.5); --tw-ring-offset-color: #fff; --tw-ring-offset-shadow: 0 0 #0000; --tw-ring-offset-width: 0px; --tw-ring-shadow: 0 0 #0000; --tw-rotate: 0; --tw-scale-x: 1; --tw-scale-y: 1; --tw-scroll-snap-strictness: proximity; --tw-shadow-colored: 0 0 #0000; --tw-shadow: 0 0 #0000; --tw-skew-x: 0; --tw-skew-y: 0; --tw-translate-x: 0; --tw-translate-y: 0; border: var(--artdeco-reset-base-border-zero); box-sizing: border-box; line-height: var(--artdeco-reset-typography_getLineHeight); margin: var(--artdeco-reset-base-margin-zero); padding: var(--artdeco-reset-base-padding-zero); vertical-align: var(--artdeco-reset-base-vertical-align-baseline);"><span style="background-color: #fcfcfc; color: #4d4e4e; font-family: "Sorts Mill Goudy", Georgia, "Times New Roman", Times, serif;">Source -Full Article :</span><span style="color: #4d4e4e; font-family: Sorts Mill Goudy, Georgia, Times New Roman, Times, serif;"><a href="https://www.firstthings.com/article/2019/05/why-i-became-muslim">https://www.firstthings.com/article/2019/05/why-i-became-muslim</a></span></p></div></div></div></span></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-18492206155470777202024-01-13T20:51:00.004-07:002024-01-14T00:11:53.015-07:00Dr. Umar Faruq Abdallah : Shaykh 'Abd al-Qadir al-Jilani's Reform of the Religion's Scholars of his time & the appearance of Salah al-Din Ayyubi - Qadiriyya Association of Gambia<header class="entry-header" style="color: #1d1d1d; font-family: Helvetica, sans-serif;"><h2 class="entry-title" style="border: 0px; color: #1b1e1f; font-family: Ubuntu, sans-serif; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; letter-spacing: -1px; line-height: 1.4em; margin: 0px; outline: 0px; padding: 10px 24.1719px; text-shadow: rgb(255, 255, 255) 0px 1px 0px; transition: all 0.3s ease-out 0s; vertical-align: baseline;"><span style="font-size: small;"><span style="font-weight: normal;">The Qadiriyya Association for Revival of Sunnah in Gambia - 3rd Annual Conference (2011) <span style="color: #1d1d1d; font-family: inherit; font-style: inherit;"> </span></span><span style="color: #1d1d1d; font-family: inherit; font-style: inherit; font-weight: inherit;"> </span><span style="font-weight: normal;"><span style="color: #1d1d1d; font-family: inherit; font-style: inherit;"> Dr. Umar Faruq Abd-Allah, Chairman of the Board & Scholar-in-Residence,</span><span style="color: #1d1d1d; font-family: inherit; font-style: inherit;"> </span><span style="color: #1d1d1d; font-family: inherit; font-style: inherit;">Nawawi Foundation,</span><span style="color: #1d1d1d; font-family: inherit; font-style: inherit;"> USA, spoke on “</span><span style="border: 0px; color: #1d1d1d; font-family: inherit; font-style: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Shaykh ‘Abd al-Qadir al-Jilani’s (RAA) Reform of the Religious Scholars of His Time & the Appearance of Salah al-Din</span><span style="color: #1d1d1d; font-family: inherit; font-style: inherit;">“.</span></span></span> </h2><h2 class="entry-title" style="border: 0px; color: #1b1e1f; font-family: Ubuntu, sans-serif; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; letter-spacing: -1px; line-height: 1.4em; margin: 0px; outline: 0px; padding: 10px 24.1719px; text-shadow: rgb(255, 255, 255) 0px 1px 0px; transition: all 0.3s ease-out 0s; vertical-align: baseline;"><b><span style="font-size: small;"> Video:</span></b> <span style="font-size: small; font-weight: normal;"><a href="https://vimeo.com/20147497">https://vimeo.com/20147497</a> </span></h2><h2 class="entry-title" style="border: 0px; color: #1b1e1f; font-family: Ubuntu, sans-serif; font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; letter-spacing: -1px; line-height: 1.4em; margin: 0px; outline: 0px; padding: 10px 24.1719px; text-shadow: rgb(255, 255, 255) 0px 1px 0px; transition: all 0.3s ease-out 0s; vertical-align: baseline;"><span style="font-weight: normal;"><span style="font-size: medium;"> PDF of Lecture's Slides: </span><a href="https://qadriyya.org/wp-content/uploads/2011/02/Dr_UFA_Lecture_QARS_2011.pdf" target="_blank"><span style="font-size: small;"> https://qadriyya.org/wp-content/uploads/2011/02/Dr_UFA_Lecture_QARS_2011.pdf</span></a></span></h2></header><p><span style="font-size: medium;"><b>Source</b>: <a href="https://qadriyya.org/archives/video/3rd-annual-conference-2011">https://qadriyya.org/archives/video/3rd-annual-conference-2011</a></span></p><p>The Qadiriyya Association for Revival of Sunnah in Gambia </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi74E0soRc1ONYRsd4TGsuyFF8Yqt-FnXBDuH5qu717ynqypb0D3Dt4h54x-aS6TbD0HzQw-OSvg98IhD2IbayIj7TTZobyOWlgX1l4_QTUC-XLC73_YofL0B5bFXBkG7EfAugrUquL47VN5PIW8NOQsl24klU73VjrY5g_VmbKcqI0yI30QrHa-Vbja00/s249/qaa%20gambia.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="249" data-original-width="249" height="249" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi74E0soRc1ONYRsd4TGsuyFF8Yqt-FnXBDuH5qu717ynqypb0D3Dt4h54x-aS6TbD0HzQw-OSvg98IhD2IbayIj7TTZobyOWlgX1l4_QTUC-XLC73_YofL0B5bFXBkG7EfAugrUquL47VN5PIW8NOQsl24klU73VjrY5g_VmbKcqI0yI30QrHa-Vbja00/s1600/qaa%20gambia.png" width="249" /></a></div><br /><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghTpF9a1S3BlJtjOvTeoiTGchyphenhyphenqyUpOEt3BuY7QhuFuc-dmh1HauxqA1mKiTgjGC8zoboJez4NXi3SdAHrYMIzycK4NqywMMjrY-OHS9qzxB3mv2nOVT4Nb44Yf4OLloo94Ki4kwabSUUhcQqM5N2AlCL-A0BT-NydLf-cGBvbMqql057NPi1xUgR1CH0/s960/QA%20Gambia.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="370" data-original-width="960" height="123" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEghTpF9a1S3BlJtjOvTeoiTGchyphenhyphenqyUpOEt3BuY7QhuFuc-dmh1HauxqA1mKiTgjGC8zoboJez4NXi3SdAHrYMIzycK4NqywMMjrY-OHS9qzxB3mv2nOVT4Nb44Yf4OLloo94Ki4kwabSUUhcQqM5N2AlCL-A0BT-NydLf-cGBvbMqql057NPi1xUgR1CH0/s320/QA%20Gambia.jpeg" width="320" /></a></div><p style="background-color: white; border: 0px; color: #1d1d1d; font-family: Helvetica, sans-serif; margin: 0px 0px 15px; outline: 0px; padding: 0px; vertical-align: baseline;">As-salamu alaikum wa rahmatullahi wa barakatuhu and welcome to our website. Under the leadership of our beloved Sheikh Muhammad Haydara al-Jilani, The Qadriyya Association – The Gambia, aims to serve the local community by providing education, healthcare and spiritual guidance.</p><p style="background-color: white; border: 0px; color: #1d1d1d; font-family: Helvetica, sans-serif; margin: 0px 0px 15px; outline: 0px; padding: 0px; vertical-align: baseline;">Apart from learning more about our activities, we hope you will benefit from our many video and audio files of our annual conferences and sacred knowledge lessons by esteemed teachers like Sheikh Muhammad Haydara al-Jilani, Dr. Umar Faruq Abd-Allah, and others.</p><p style="background-color: white; border: 0px; color: #1d1d1d; font-family: Helvetica, sans-serif; margin: 0px 0px 15px; outline: 0px; padding: 0px; vertical-align: baseline;"><b>Website</b>:<a href="https://qadriyya.org/">https://qadriyya.org/</a></p><p style="background-color: white; border: 0px; margin: 0px 0px 15px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="color: #1a2e3b; font-family: Helvetica Neue, Helvetica, Arial, sans-serif;"><span style="font-size: 14px; letter-spacing: 0.16px;">Dr. Umar Faruq Abd-Allah (USA) on "Shaykh ‘Abd al-Qadir al-Jilani’s (RAA) Love of The Poor & The Needy". </span></span><b style="color: #1a2e3b; font-family: "Helvetica Neue", Helvetica, Arial, sans-serif; font-size: 14px; letter-spacing: 0.16px;">Video</b><span style="color: #1a2e3b; font-family: Helvetica Neue, Helvetica, Arial, sans-serif;"><span style="font-size: 14px; letter-spacing: 0.16px;"> :<a href="https://vimeo.com/38167834" target="_blank"> https://vimeo.com/38167834 </a></span></span></p><p style="background-color: white; border: 0px; color: #1d1d1d; font-family: Helvetica, sans-serif; margin: 0px 0px 15px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="color: #1a2e3b; font-family: "Helvetica Neue", Helvetica, Arial, sans-serif; font-size: 14px; letter-spacing: 0.16px;"></span></p><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><p></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-12151576673168714432024-01-11T18:30:00.002-07:002024-01-11T18:36:30.271-07:00 Dr Sabrina Lei : Muhammad Iqbal's Reconstruction 0f Religious Thought in Islam - Cambridge Muslim College - Feb 7, 2020<p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; white-space-collapse: preserve;">Lecture by Dr Sabrina Lei
Director of Tawasul International Centre for Publishing, Research and Dialogue, Rome</span></p><p><span face="Roboto, Arial, sans-serif" style="background-color: white; color: #131313; white-space-collapse: preserve;"><b>YouTube Video:</b></span></p><p><span style="background-color: white; white-space-collapse: preserve;"><span face="Roboto, Arial, sans-serif" style="color: #131313;"><a href="https://youtu.be/MO09wdsa1NE?si=CoRaN9tvJnt0RBnx">https://youtu.be/MO09wdsa1NE?si=CoRaN9tvJnt0RBnx</a></span></span></p><h3 class="post-title entry-title" itemprop="name" style="box-sizing: border-box; color: #3c3c3c; font-family: "Droid Sans", Arial, Verdana, sans-serif; font-weight: normal; margin: 0px; position: relative;">Dr. Sabrina Lei Biography</h3><div class="post-header" style="box-sizing: border-box; color: #3c3c3c; font-family: "Courier New", Courier, FreeMono, monospace; font-size: 12px; line-height: 1.6;"><div class="post-header-line-1" style="box-sizing: border-box;"></div></div><div class="post-body entry-content" id="post-body-7991845344511522852" itemprop="description articleBody" style="box-sizing: border-box; line-height: 1.6em; margin: 0px 0px 35px; padding-top: 10px; width: 588.469px;"><div class="separator" style="box-sizing: border-box; clear: both; color: #666666; font-family: arial, Helvetica, san-serif; font-size: 12px; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2lzhGJ3LKAjzUiw_OHZdhYILKEjp2iBn5X8Q6c8Y8DCNKtW7LcWWA2etWKC42-ch9JLMsovfCNcFpDoWakBfQFAlypEfX5Ar3fUJdQQwtrDWGzSBkgPxRJcKfgpBwyXyf162JEQQhDuzS/s1600/sabry1.jpg" style="box-sizing: border-box; clear: left; color: #ff9900; float: left; margin-bottom: 1em; margin-right: 1em; text-decoration-line: none; transition: all 0.4s ease-in-out 0s;"><img border="0" height="219" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2lzhGJ3LKAjzUiw_OHZdhYILKEjp2iBn5X8Q6c8Y8DCNKtW7LcWWA2etWKC42-ch9JLMsovfCNcFpDoWakBfQFAlypEfX5Ar3fUJdQQwtrDWGzSBkgPxRJcKfgpBwyXyf162JEQQhDuzS/s320/sabry1.jpg" style="background-color: white; border: 0px solid rgb(224, 224, 224); box-sizing: border-box; height: auto; max-width: 100%; padding: 4px; position: relative;" width="320" /></a></div><div class="post-body entry-content" id="post-body-7991845344511522852" itemprop="description articleBody" style="box-sizing: border-box; line-height: 1.6em; margin: 0px 0px 35px; padding-top: 10px; width: 588.469px;"><br /></div></div><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;">Converted to Islam some years years ago, Dr Sabrina Lei, an Italian writer and researcher, is one of the emerging Western Muslim scholars and cultural activists. After getting a thorough grounding in Latin and Greek, Dr Sabrina read philosophy at Rome’s La Sapienza University, and got her research degree in philosophy, working on Wittgenstein’s concept of time in his Tractatus Logico- Philosophicus in 2000. A few years later she went back to her academic research again, and got a PhD in ancient philosophy. Dr. Sabrina Lei. Currently working as Director of Tawasul, Centre for Research and Dialogue, has published almost a dozen books on Islam and related topics so far, including a study on the spiritual and medical benefits of Salat (Muslim Prayer) and the Italian translations of the works of some of the great Muslim scholars like Muhammad Al-Ghazzali, Muhammad Iqbal,</span></div><p>Dr Sabrina has recently completed the Italian translation of the classic and universally read 1934 English Quran translation of Abdullah Yusuf Ali. Also, recently, she has completed the first volume of her book into the life history of the Prophet (peace be upon him). This insightful study on the life of the Prophet (peace be upon him) is aimed at introducing the Prophet (peace be upon him) and his mission to Western non-Muslims and academics as the fulfilment of the true mission of the Prophet Moses and Prophet Jesus (peace be upon them). Along with classical Muslim sources on the life of the Prophet (peace be upon him), the volume examines classical sources in Greek, Latin and Hebrew to reveal the natural continuity of the mission of the Prophet (peace be upon him) as the true completion of the earlier heavenly revealed religions.</p><p></p><p>Dr Sabrina argues for a mutually beneficial dialogue between the world of Islam and the West. And her long-term aim is to create a new Islamic discourse rooted in the humanistic principles of Islam, accepting the diversity of human experience, as manifested in today’s globalized world in the form of different religious and cultural discourses.</p><div><div>Converted to Islam some years years ago, Dr Sabrina Lei, an Italian writer and researcher, is one of the emerging Western Muslim scholars and cultural activists. After getting a thorough grounding in Latin and Greek, Dr Sabrina read philosophy at Rome’s La Sapienza University, and got her research degree in philosophy, working on Wittgenstein’s concept of time in his Tractatus Logico- Philosophicus in 2000. A few years later she went back to her academic research again, and got a PhD in ancient philosophy. Dr. Sabrina Lei. Currently working as Director of Tawasul, Centre for Research and Dialogue, has published almost a dozen books on Islam and related topics so far, including a study on the spiritual and medical benefits of Salat (Muslim Prayer) and the Italian translations of the works of some of the great Muslim scholars like Muhammad Al-Ghazzali, Muhammad Iqbal,</div><div>Dr Sabrina has recently completed the Italian translation of the classic and universally read 1934 English Quran translation of Abdullah Yusuf Ali. Also, recently, she has completed the first volume of her book into the life history of the Prophet (peace be upon him). This insightful study on the life of the Prophet (peace be upon him) is aimed at introducing the Prophet (peace be upon him) and his mission to Western non-Muslims and academics as the fulfilment of the true mission of the Prophet Moses and Prophet Jesus (peace be upon them). Along with classical Muslim sources on the life of the Prophet (peace be upon him), the volume examines classical sources in Greek, Latin and Hebrew to reveal the natural continuity of the mission of the Prophet (peace be upon him) as the true completion of the earlier heavenly revealed religions.</div><div>Dr Sabrina argues for a mutually beneficial dialogue between the world of Islam and the West. And her long-term aim is to create a new Islamic discourse rooted in the humanistic principles of Islam, accepting the diversity of human experience, as manifested in today’s globalized world in the form of different religious and cultural discourses.</div></div><div><br /></div><div><div style="box-sizing: border-box; color: #666666; font-family: arial, Helvetica, san-serif; margin-bottom: 0cm; text-align: justify;"><span lang="en-GB" style="box-sizing: border-box;">Source:<a href="https://tawasulitaly.blogspot.com/2015/07/dr-sabrina-lei.html">https://tawasulitaly.blogspot.com/2015/07/dr-sabrina-lei.html</a></span></div><div style="box-sizing: border-box; color: #666666; font-family: arial, Helvetica, san-serif; margin-bottom: 0cm; text-align: justify;"><br /></div><div style="box-sizing: border-box; color: #666666; font-family: arial, Helvetica, san-serif; margin-bottom: 0cm; text-align: justify;">The Philosophical Premises of Iqbal's Political Thought PDF: Dr. Sabrina Lei</div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;"><span face="arial, Helvetica, san-serif" style="color: #666666;"><a href="https://www.academia.edu/8403464/The_Philosophical_Premises_of_Iqbals_Political_Thought">https://www.academia.edu/8403464/The_Philosophical_Premises_of_Iqbals_Political_Thought</a></span></div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;">Islam, Conversion, And Xenophobia - A talk with Sabreina Lei Ph.D</div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;">Source:<a href="https://thecompanion.in/islam-conversion-and-xenophobia-a-talk-with-sabreina-lei">https://thecompanion.in/islam-conversion-and-xenophobia-a-talk-with-sabreina-lei</a></div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;">Italian Philosopher Sabrina Lei speaks on Religion, Culture and Nationalism</div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;">Source:<a href="https://globalsouthcolloquy.com/italian-philosopher-sabrina-lei-speaks-on-religion-culture-and-nationalism/">https://globalsouthcolloquy.com/italian-philosopher-sabrina-lei-speaks-on-religion-culture-and-nationalism/</a></div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;">Salam: 20th July 2023 Abdullah Yusuf Ali's Translation of the Quran continues to hold appeal : Dr. Sabrina Lei has recently completed the Italian Translation.</div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;">Source:<a href="https://www.salaam.co.uk/20th-july-2023-abdullah-yusuf-alis-translation-of-the-quran-continues-to-hold-appeal/">https://www.salaam.co.uk/20th-july-2023-abdullah-yusuf-alis-translation-of-the-quran-continues-to-hold-appeal/</a></div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;">Amazon: Books by Dr. Sabrina Lei</div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;"><a href="https://www.amazon.in/Books-Sabrina-Lei/s?rh=n%3A976389031%2Cp_27%3ASabrina+Lei">https://www.amazon.in/Books-Sabrina-Lei/s?rh=n%3A976389031%2Cp_27%3ASabrina+Lei</a></div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;">Facebook Dr. Sabrina Lei :</div><div style="box-sizing: border-box; margin-bottom: 0cm; text-align: justify;"><a href="https://www.facebook.com/p/Dr-Sabrina-Lei-100035498993244/">https://www.facebook.com/p/Dr-Sabrina-Lei-100035498993244/</a></div></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-470975650669027152024-01-10T19:37:00.000-07:002024-01-10T19:37:19.753-07:00Shaykh Jamaal Diwan: Futuwwah: The Muslim Honor Code -The Majilis - September 3, 2023<p> </p><p><b>YouTube Playlist</b>: </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiiUi5qCtooPbGW1H-PcsRrb5ZtBzidQ0skwbOfkjTtVHNyeTw9BoezFr5Z2kJRMOQ3cOYYrM_jwSsFTY6VwayJvaYt28iIAJii6GrjzzQRyGxmxsqILNU-iuGOQ4roIxOxARVCmg5nGvdxP-ji-u_xZPone9tXKo1zhCqLHsKdjg8gf1Lqo4xi5eba_cg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="750" data-original-width="750" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEiiUi5qCtooPbGW1H-PcsRrb5ZtBzidQ0skwbOfkjTtVHNyeTw9BoezFr5Z2kJRMOQ3cOYYrM_jwSsFTY6VwayJvaYt28iIAJii6GrjzzQRyGxmxsqILNU-iuGOQ4roIxOxARVCmg5nGvdxP-ji-u_xZPone9tXKo1zhCqLHsKdjg8gf1Lqo4xi5eba_cg=w320-h320" width="320" /></a></div><br /><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><a href="https://www.youtube.com/playlist?list=PLAiybqS_Z2hsn2trEqSnML5bytoJmE8Rh">https://www.youtube.com/playlist?list=PLAiybqS_Z2hsn2trEqSnML5bytoJmE8Rh</a></p><p><b>The Majlis Website:</b> </p><p><a href="https://www.themajlis.us/">https://www.themajlis.us/</a></p><p><b>Books: </b>The Way of Sufi Chivalry by Ibn al-Husayn al-Sulami, translated by Toscun Bayrak al-Jerrahi</p><p><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">A highly respected Sufi saint and scholar of the 10th century, Ibn al-Husayn al-Sulami compiled this book as a guide to enlightened behavior for the spiritual aspirant. In its pages, he records the teachings of renowned spiritual masters (available for the first time in English translation) as well as tales and quotations from the Koran and Hadith. The teachings reveal the true meaning of compassion, love, friendship, generosity, and hospitality, as well as the right actions associated with these virtues. According to the Sufis, Futuwwah is a code of honorable behavior that follows the example of the prophets, saints, and sages. By adhering to its precepts, the student learns detachment from the ego. The Way of Sufi Chivalry addresses the reader directly, providing the aspirant of today with living guidance on the path of perfection and the way of Sufism. Amazon: </span><span style="color: #0f1111; font-family: Amazon Ember, Arial, sans-serif;"><span style="font-size: 14px;"><a href="https://www.amazon.com/Way-Sufi-Chivalry-al-Husayn-al-Sulami/dp/0892813172/ref=sr_1_1?qid=1704937256&refinements=p_27%3AIbn+al-Husayn+al-Sulami&s=books&sr=1-1">https://www.amazon.com/Way-Sufi-Chivalry-al-Husayn-al-Sulami/dp/0892813172/ref=sr_1_1?qid=1704937256&refinements=p_27%3AIbn+al-Husayn+al-Sulami&s=books&sr=1-1</a></span></span></p><p><span style="color: #0f1111; font-family: Amazon Ember, Arial, sans-serif;">Futuwwah, Raising Males into Sacred Manhood : Imam Dawud Walid</span></p><p><span style="color: #0f1111; font-family: Amazon Ember, Arial, sans-serif;"> </span><span style="background-color: white; color: #0f1111; font-family: "Amazon Ember", Arial, sans-serif; font-size: 14px;">Futuwwah and Raising Males into Sacred Manhood concisely discusses the principles within futuwwah, or spiritual chivalry, that young men should strive to embody and should inculcate into our communities. While the virtues discusses in this text are not all exclusively related to young males becoming men, this book is tailored towards males, and the specific issues faced by males as they strive to grow into the path of manhood. Just as young women need their own spaces to learn from women how to become honorable sisters, young men require their own special places to instill in them the virtues of upright brothers. The Islamic tradition calls for a revival of organized training relating to spiritual chivalry and sacred manhood - this is the task of the hour. There are beautiful and majestic qualities embodied by the Prophet s that he passed down to his family members and pious Companions. Those upright men were methodically raised they undertook rites of passage, and manly responsibilities which were placed upon them with expectations that they would be executed with excellence. This book begins by establishing the linguistic and operational definitions of the Arabic word futuwwah, translated here as "spiritual chivalry." The text then discusses the essential virtues for developing healthy manhood, in a specific order of their priority in teaching. The Qur'anic verses, Prophetic narrations, and sayings of pious Companions and scholars on the subject of futuwwah are related with sound meaning, accompanied by meticulous citations in footnotes and endnotes.</span><a href="https://www.amazon.com/Futuwwah-Raising-Males-Sacred-Manhood/dp/1952306388" style="font-family: "Amazon Ember", Arial, sans-serif;">https://www.amazon.com/Futuwwah-Raising-Males-Sacred-Manhood/dp/1952306388</a></p><p><br /></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-38426003535734516122024-01-09T22:01:00.003-07:002024-01-09T22:01:51.605-07:00Shaykh Mishary Rashid Alafasy : Nasheed - Mustafa Mustafa - Arabic / English - Live 1/4/2024 UK<h1 class="style-scope ytd-watch-metadata" style="-webkit-box-orient: vertical; -webkit-line-clamp: 2; background: rgb(255, 255, 255); border: 0px; color: #0f0f0f; display: -webkit-box; font-family: Roboto, Arial, sans-serif; line-height: 2.8rem; margin: 0px; max-height: 5.6rem; overflow: hidden; padding: 0px; text-overflow: ellipsis; word-break: break-word;"><yt-formatted-string class="style-scope ytd-watch-metadata" force-default-style="" style="font-weight: normal;"><span style="font-size: medium;">مصطفى حفل بريطانيا | مشاري راشد العفاسي</span></yt-formatted-string></h1><div><yt-formatted-string class="style-scope ytd-watch-metadata" force-default-style="" style="font-weight: normal;"><span style="font-size: medium;">Source: Alafasy 1/4/2024<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7YQjtjAprwjb59LJyZSI5xtkwgrjQyj0217YmiR2Aglo1Uunfnf6mjEHoipIjbEDliGVi5Pmnyjum8pyZCExcf89HAJgvopocX4ijQyBfY0EeMqT-7PWsv4r1PvBw4y0KZeN2ZysQ90pE2Xv9Y3wcdqdMWs8Xgu6U_gl82bg0DScbEx0vxVas-Sv2Jq4/s876/masjid%20nabawi%20with%20moon.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="876" data-original-width="715" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7YQjtjAprwjb59LJyZSI5xtkwgrjQyj0217YmiR2Aglo1Uunfnf6mjEHoipIjbEDliGVi5Pmnyjum8pyZCExcf89HAJgvopocX4ijQyBfY0EeMqT-7PWsv4r1PvBw4y0KZeN2ZysQ90pE2Xv9Y3wcdqdMWs8Xgu6U_gl82bg0DScbEx0vxVas-Sv2Jq4/s320/masjid%20nabawi%20with%20moon.jpeg" width="261" /></a></div><br /></span></yt-formatted-string></div><div><yt-formatted-string class="style-scope ytd-watch-metadata" force-default-style="" style="font-weight: normal;"><span style="font-size: medium;"><br /></span></yt-formatted-string></div><div><yt-formatted-string class="style-scope ytd-watch-metadata" force-default-style=""><span style="font-size: medium;"><b>YouTube Video:</b> </span></yt-formatted-string></div><div><span style="font-size: medium;"><a href="https://youtu.be/LZhDlPNO3SE?si=taTv_AmNrISCWrTK">https://youtu.be/LZhDlPNO3SE?si=taTv_AmNrISCWrTK</a></span></div><div><span style="font-size: medium;"><br /></span></div><div><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; font-size: 14px; white-space-collapse: preserve;">مصطفى مصطفى</span></div><p><span style="background-color: white; color: #131313; font-family: Roboto, Arial, sans-serif; font-size: 14px; white-space-collapse: preserve;">The chosen one
منبعٌ للصفاءْ
Spring of peace
سيّد الأنبياء
Leader of prophets
مِشعلٌ في الوفا
Ignited in loyalty
كان في عطفه
لليتامى دفى
His compassion was warmth for the orphans
حن قلبي لهُ
My heart yearns for him
فاض شوقا إليه
Longing for him
ليس أرجو سوى
I have no desire except
شربةً من يديه
To drink from his hands
الصلاةُ عليه
Salutations be upon him
والسلامُ عليه
And peace be upon him
للسماءِ ارتقى
For the sky he ascended
فأتى بالنقاء
And brought purity
وغدا وجههُ
And his face illumined
نيّرا مشرقا
radiant and bright
كان من عفوهِ
This was from his forgiveness
حين حان اللقاء
When the meeting came
قال فلتذهبوا
أنتم الطلقاء
He said: “you are all free to go”
كان في هديهِ
In his guidance
منهجا وسطا
A balanced path he paved
كان تُسعدهُ
بسمةُ البُسطاءْ
The smiles of the humble
would make him happy
سيّدٌ في الكرم
A leader in generosity
قمةٌ في العطاء
The pinnacle of giving</span></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-68158399054785124502024-01-08T14:43:00.004-07:002024-01-08T14:44:58.293-07:00Shaykh Abdal Hakim Murad: Realities of Intention from Imam Ghazali's Ihya Book 37 "Intention, Sincerity & Truthfulness" - Lecture 1<p> <b>YouTube Video </b>- </p><p><a href="https://youtu.be/WwqI59TklBA?si=movUOQDw5AOJmxPI">https://youtu.be/WwqI59TklBA?si=movUOQDw5AOJmxPI</a></p><p>Source: Enver, say Masha'Allah , October 23, 2023</p><p><b>Book </b>at Amazon: Al Ghazali on Intention, Sincerity and Truthfulness:<i> Kitab al-niyya wa'l-ikhlas wa'l sidq</i> translated by Anthony Shaker </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiAgO15iM4Spg8-SbyOoAayNrUF4gxm4MRQLDX4b4O7hUNggOK-Q3ClKojkvn8eLzSFqc2EitU84tPtcGeS2nHE9cED1yzvmZrFnhxaWsYCubHCh5URL9L53ePVB4HxFZUEEm4jQlYJowUM4BLgXSaNlZbWV5yC21yWAekLvYc6KFEhnH0CWfTYwxcY234" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="" data-original-height="1500" data-original-width="1000" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEiAgO15iM4Spg8-SbyOoAayNrUF4gxm4MRQLDX4b4O7hUNggOK-Q3ClKojkvn8eLzSFqc2EitU84tPtcGeS2nHE9cED1yzvmZrFnhxaWsYCubHCh5URL9L53ePVB4HxFZUEEm4jQlYJowUM4BLgXSaNlZbWV5yC21yWAekLvYc6KFEhnH0CWfTYwxcY234" width="160" /></a></div><p><span face=""Amazon Ember", Arial, sans-serif" style="background-color: white; color: #0f1111;">The 37th chapter of the Revival of Religious Sciences, this treatise focuses on the subject of intention—which is of crucial importance in ethics—posing questions such as How can someone ignorant of the meaning of intention verify his own intention? How can someone ignorant of the meaning of sincerity verify his own sincerity? And how can someone sincerely claim truthfulness if he has not verified its meaning?</span></p><p><span style="background-color: white;"><span face="Amazon Ember, Arial, sans-serif" style="color: #0f1111;"><a href="https://www.amazon.com/Al-Ghazali-Intention-Sincerity-Truthfulness-wal-ikhlas/dp/1911141341">https://www.amazon.com/Al-Ghazali-Intention-Sincerity-Truthfulness-wal-ikhlas/dp/1911141341</a></span></span></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-89542019334848961622024-01-04T13:19:00.001-07:002024-01-04T13:30:58.683-07:00The Path to God for the Spiritual Travelers: Shaykh Muhammad Masum Naqshbandi (ra) - Sufi Illuminations Journal 2008<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZBgolHbuKVqRFeKxbfxnjobP9_sSuwgXc-jgAEBhT6xETazyD5-2OH13UIww3sIUfAhnCXwg6M_nA5kNM4TGsTiK6RWck-0t7ULBHbrWEb5dBPy417b-zpcL7N00gVmQ0hO-1NhQ6Liz8S7nVx3BVYDl4AWxVwF68RPh10ZMIvH-Ebj4zXClqshBn39M/s4032/Sufi%20Illum%20Cover%202008.HEIC" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="4032" data-original-width="3024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZBgolHbuKVqRFeKxbfxnjobP9_sSuwgXc-jgAEBhT6xETazyD5-2OH13UIww3sIUfAhnCXwg6M_nA5kNM4TGsTiK6RWck-0t7ULBHbrWEb5dBPy417b-zpcL7N00gVmQ0hO-1NhQ6Liz8S7nVx3BVYDl4AWxVwF68RPh10ZMIvH-Ebj4zXClqshBn39M/s320/Sufi%20Illum%20Cover%202008.HEIC" width="240" /></a></div><p>In the name of Allāh, most Gracious, most Merciful.</p><p>All praises belong to Allāh. Peace and blessings be upon the blessed Prophet Muḥammad ﷺ, the illuminating light, and Allāh’s mercy to humankind and all of Allāh’s creation. Praise to Allāh that there are increasingly more people seeking a sacred and holistic way of life. In a world dominated by materialistic values, <i>Taṣawwuf (</i>Sufism<i>) </i>balances one’s spiritual life and worldly activities.</p><p> <i>Taṣawwuf</i> is based on the unity of Allāh (<i>tawḥīd</i>). Those who practice <i>Taṣawwuf</i>, the sufis, are muslims who strive to purify their hearts and dominate their worldly desires by following the Qur’ān and the Sunnah of the Holy Prophet ﷺ under the guidance of a spiritual leader. <i>Taṣawwuf </i>is to tread along the spiritual path by applying the ethical dictates of the <i>Sharia'h </i>into one’s life. Spirituality is rooted in one’s moral behavior, which is best done under the guidance of a spiritual master familiar with the difficulties and dangers of the path. As individual souls find their spiritual journey deepening, they approach divine Reality (<i>ḥaqīqat</i>) and reach the highest degree of spiritual excellence (<i>iḥsān</i>). </p><p>Although simple in concept, <i>Taṣawwuf </i>proves to be challenging and difficult in practice. In our time, difficulty in finding qualified spiritual leaders and reliable sources of knowledge makes actualizing <i>Taṣawwuf </i>difficult. As the level of difficulty increases along the path, the responsibility of each individual to the ethical dictates of the <i>Sharia'h</i> rises proportionally. With this background in mind, one realizes that the purpose of creation is to serve Allāh, as it is said in the Holy Qur’ān, "I have created jinns and humankind that they may serve me" (Q. 51:56). Our deeds and all other aspects of our being is directed to fulfill this purpose. The first obstacle to overcome on the path is the “commanding ego” (<i>al-nafs al-ammāra</i>), which the Holy Prophet ﷺ called the “greater struggle” (<i>jihad al-akbar</i>). "Yet, I do not claim that my soul was innocent. Surely a person’s soul incites to evil -- except in so far as my Sustainer is all forgiving, most merciful" (Q. 12:53).</p><p>The challenge to overcome one’s lower nature is not easy. However, one should never lose hope because the spiritual journey is blessed by Allāh’s mercy just as those who strive for Allāh’s cause will have Allāh’s mercy with them. "We will surely guide those who struggle in Our cause to Our path; Allāh is with those who do good " (Q. 29:69).</p><p>The <i>Sharia'h </i>is the foundation of submitting to Allāh and the genuine Path to Allāh. Therefore, one is cautioned to avoid deviating from the ethical commands stemming from the Qur’ān and Sunnah of the Holy Prophet ﷺ . Deviating from the <i>Sharia'h</i>, whether individually or under the auspices of a sufi lineage, would go against the dictates of submitting to Allāh, which is the practice of <i>islām</i>.</p><p>In this path one needs a pure heart, since it is the pure heart that can reflect the light of the divine. That is why the purification of the heart plays a central role in an individual’s spiritual journey. As the Holy Prophet said, there is a polish for everything that takes away the rust and the polish of the heart is <i>dhikr</i>, i.e., the invocation of Allāh. "Truly the person who succeeds purifies it (the heart) and the person who fails corrupts it (the heart)" (Q.91:9-10). …"and call Allāh in remembrance often so that you may prosper"(Q. 8:45).</p><p>Let us remember that guidance is only by Allāh. …"For Allāh guides whom Allāh wills to a path that is straight" (Q. 2:213). Allāh promised the Holy Prophet ﷺ that his religion and book would be protected until the Day of Judgment. "And hold fast, all together, by the rope which Allāh (stretches out for you), and be not divided among yourselves; and remember with gratitude Allāh’s favor on you. You were enemies and Allāh joined your hearts in love, so that by Allāh’s grace, you became brothers. You were on the brink of the pit of fire and Allāh saved you from it. Thus Allāh makes Allāh’s signs clear to you so that you are guided (Q. 3:103). </p><p>May Allāh bless us with hearts that can pray with sincerity and reflect the divine light. May we have eyes whose gaze on this world will remind us of Allāh. I pray to Allāh to bless us with the ability to practice with excellence, the teachings of Islam in our daily life. Ameen.</p><p>والسلام و عليكم ورحمة الله و على من اتبع الحق و الهدی و صلی الله علی سیدنا و نبینا محمد و علی اله الطاهرین المعصومین</p><p>Shaikh Muḥammad Ma‘sụm Naqshbandī (ra) , Eminent Islamic Scholar from Kurdistan, Iraq and Religious Adviser and Spiritual Guide , Naqshbandiya Foundation for Islamic Education (NFIE) </p><p>Source: Sufi Illuminations: A Journal Devoted to the Study of Islam & Sufism-Vol.4 No.1 Spring 2008, Published by Naqshbandiya Foundation for Islamic Education (NFIE)</p><p>Shaykh Muhammad Masum Naqshbandi (ra) with Shaykh Hashim Yusuf al-Rifai (ra) and Imad Gire , President NFIE at International Mawlid al-Nabi ﷺ Conference, 1998, UIC, Chicago.<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgw_dhnq_ZO8dLyAxDSFvhLVs__bCI2JGc2l68gqvysrU41sBruAfw3AVUSuhVJyaZ1buRSfT28Rr2ajVig6D-h2NOoYpsQro5kYKPbLoEa_H1UsLe-UdpK8FgevtX1gVLUQrlz7NULa7JdVSUGOvkKrBosBmnd29XzqAhrVO1MBVbwdN88dhzUhyVLqSU/s298/Shaykh%20Masum%20with%20Shaykh%20Yusuf%20Rifai.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="168" data-original-width="298" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgw_dhnq_ZO8dLyAxDSFvhLVs__bCI2JGc2l68gqvysrU41sBruAfw3AVUSuhVJyaZ1buRSfT28Rr2ajVig6D-h2NOoYpsQro5kYKPbLoEa_H1UsLe-UdpK8FgevtX1gVLUQrlz7NULa7JdVSUGOvkKrBosBmnd29XzqAhrVO1MBVbwdN88dhzUhyVLqSU/s16000/Shaykh%20Masum%20with%20Shaykh%20Yusuf%20Rifai.jpeg" /></a></p><br /><p><br /></p>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-42847796401859341802024-01-03T17:16:00.004-07:002024-01-04T20:08:14.608-07:00A Commentary on " What is Tasawwuf (Sufism)?-- An Anonymous Persian Poem: Alan Abd al-Haqq Godlas Ph.D. - Sufi Illuminations Journal 1996<p> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEix2KYMTidCCBKBiSiKX5z_J0rYLPs-hctErfmT2XzFHS8pGQEJQfYWvjn7w-9FOEGiqZ_Z9k-GprK-IZowp5I8U0WBKo6iujjlLoGZluaT7Rf2vnJ7pk80gKk8hvYbjxC4aJDIZr0aLWjWOPh7w2MRMgN5c8Rrtk8_homNTbtWauUsT1kUAabqJLDicXc/s3371/sufi%20illum%20cover%201996%20vol%201.HEIC" style="clear: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="3371" data-original-width="2279" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEix2KYMTidCCBKBiSiKX5z_J0rYLPs-hctErfmT2XzFHS8pGQEJQfYWvjn7w-9FOEGiqZ_Z9k-GprK-IZowp5I8U0WBKo6iujjlLoGZluaT7Rf2vnJ7pk80gKk8hvYbjxC4aJDIZr0aLWjWOPh7w2MRMgN5c8Rrtk8_homNTbtWauUsT1kUAabqJLDicXc/s320/sufi%20illum%20cover%201996%20vol%201.HEIC" width="216" /></a> </p>“WHAT IS SUFISM)?” <i>TASAWWUF</i><br /><br />An Anonymous Persian Poem – A Commentary on “What Is Sufism (<i>Tasawwuf</i>)?” Translated by Dr. Alan. Godlas , Associate Professor, University of Georgia<br /><br />What is Sufism? Good character and awareness of God.<br />That’s all Sufism is. And nothing more. <br /><br />What is Sufism? Love and affection.<br />It is the cure for hatred and vengeance. And nothing more. <br /><br />What is Sufism? The heart attaining tranquility–<br />which is the root of religion. And nothing more. <br /><br />What is Sufism? Concentrating your mind,<br />which is the religion of Ahmad (pbuh). And nothing more. <br /><br />What is Sufism? Contemplation that travels to the Divine throne.<br />It is a far-seeing gaze. And nothing more. <br /><br />Sufism is keeping one’s distance from imagination and supposition.<br />Sufism is found in certainty. And nothing more. <br /><br />Surrendering one’s soul to the care of the inviolability of religion;<br />this is Sufism . And nothing more. <br /><br />Sufism is the path of faith and affirmation of unity;<br />this is the incorruptible religion. And nothing more. <br /><br />Sufism is the smooth and illuminated path.<br />It is the way to the most exalted paradise. And nothing more. <br /><br />I have heard that the ecstasy of the wearers of wool<br />comes from finding the taste of religion. And nothing more. <br /><br />Sufism is nothing but shari’at.<br />It is just this clear road. And nothing more. <br /><br /><br />By directly addressing the nature of Sufism , this anonymous Persian poem, “What is Sufism ?” contains a number of essential concepts that are helpful in gaining an understanding of Sufism . Direct statements about the nature of Sufism (also known as Tasawwuf) are an important aspect of Sufi literature. The renowned scholar Abu Nu‘aym al-Asbahani (Isfahani) (d. 430/1038) included one-hundred and thirty-four such assertions (often in rhymed prose) in his encyclopedic biographical collection, the Hilyat al-awliya’. The great English scholar of Sufism, Nicholson, collected and translated seventy-eight of these sayings. Most recently, Tamar Frank has devoted an article to studying Abu Nu‘aym’s sayings of this kind. The poem that is the object of this study, in answering the question “What is Sufism ?” makes a number of pithy assertions about the central concepts of Sufism by means of its technical vocabulary. Consequently, in this article we have sought to explain those concepts that may not be obvious even to the educated reader. In explaining these terms, we have relied mainly upon authoritative Islamic sources such as the Qur’an, hadith, and highly regarded Sufi authors.<div><br /><div><b>Good character (akhlaq): </b>The word akhlaq, translated here as “good character,” is at best an inexact translation denoting virtuous behavior that is an outgrowth of spiritual refinement. Hujwiri (d. ca. 465/1072), informed us that Abu al-Hasan al-Nuri (d. 295/907-8) stated, “Sufism is not composed of practices (rusum) and sciences (‘ulum), but it is akhlaq.” Hujwiri explained that what Nuri meant was that akhlaq should not be thought of as simply good comportment or good character in an ordinary sense. Akhlaq as used by Sufis consists of virtuous behavior that derives from the fact that the inner being of the Sufi has become cleansed and his or her heart has become purified. How such a Sufi behaves, then, is not so much the product of effort as it is the cresting of a wave, the origins of which is God. Hujwiri, in explaining Nuri’s remark went on to say, ' If it {Sufism} consisted of practices, it could be acquired by effort (mujahadat), and if it consisted of sciences, it could be gained by instruction (ta’allum); but it is akhlaq and it is not acquired until you demand from yourself the requirements (hukm) of akhlaq, conform your actions to them, and do justice to them. The distinction between practices (rusum) and akhlaq is this, that practices are contrived (bi-takalluf) actions proceeding from particular motives (asbab), such that their “outer form” (zahir) is at variance with their “inner truth” (batin); they are actions devoid of essence (ma’na). Akhlaq, on the other hand, are non-contrived praiseworthy actions not proceeding from particular motives. Their outer form is in harmony with their inner truth; they are actions devoid of pretension.</div><div><br /></div><div><b>Awareness of God (ihsan): </b>The phrase “awareness of God,” is my translation of the word ihsan, which literally means “doing what is beautiful.” I have rendered it as “awareness of God” in view of the sound hadith in which the angel Gabriel asked the Prophet (pbuh), “What is ihsan?” He replied, “Ihsan is that you should worship God as if you see Him; and if you do not see Him, [you should know that] He sees you.” The concept of ihsan, with particular attention to its Qur’anic roots, occupies an entire chapter in what is arguably the best book in English on basic Islamic concepts, Murata and Chittick’s Vision of Islam. The first Sufi to compose a compendium on Sufism , Sarraj (d. 378/988-89), linked ihsan to “vigilant awareness” (muraqaba). He stated, “Vigilant awareness is for a servant who indeed knows and is certain that Allah is aware of and knows what is in his heart (qalb) and consciousness (damir). So he stays vigilantly aware of despicable thoughts that [would otherwise] preoccupy the heart and keep it from remembering his Master. Qushayri (d. 465/1072), like Sarraj, saw ihsan to be related to “vigilant awareness” (muraqaba). Specifically, he referred to the aspect of ihsan mentioned in the part of the hadith, “If you do not see him [know] that indeed he sees you” as alluding to “vigilant awareness” because “vigilant awareness” “is the servant’s knowledge of the Lord’s constant awareness of him.”</div><div><div><br /><b>Love (‘ishq): </b>The lexicographer Jawhari (d. 453/1061), a contemporary of Qushayri defined ‘ishq, literally, as “being excessive in love (al-hubb). While the Qur‘an speaks of love using a variety of words, it does not use the word ‘ishq or any words derived from it. Nevertheless, we do find a derivative of ‘ishq being used in the hadith. Ghazali (d. 505/1111) noted a hadith in which the Prophet (pbuh) spoke of “intense love” (‘ishq): The Messenger of God (pbuh) stated, “Whoever feels intense love, is virtuous, keeps his love hidden, and then dies, he will indeed die as a martyr.” In a strikingly ecstatic passage in his Alchemy of Happiness (Kimiya-yi sa‘adat), al- Ghazali considers ‘ishq as that which arises in the fourth and final stage of practicing the remembrance of God (dhikr). This fourth stage occurs when the object of the remembrance dominates the heart (and that object is God-Haqq – not the remembrance)…. This is the result of one-pointed love (mahabbat-i mufrad), which is called “intense love” (‘ishq). The heart of the lover who is burning with love (‘ashiq-i garmraw) is always with the Beloved (ma’shuq). It might even occur that on account of the intense degree of preoccupation of the heart with the Beloved, the name of the Beloved may be forgotten. When one becomes so drowned and forgets one’s self and everything – except God (Haqq) –one reaches the beginning of the path of Sufism . Sufis call this condition “passing away” (fana’) and “not existing” (nisti); meaning that as a result of the remembrance of God, everything has become non-existent; and such a person also has become non-existent, namely the one who has forgotten his or her self. Mawlana Rumi (d. 672/1273), in his collection of ecstatic poetry, the Divan-i Shams-i Tabrizi, exclaims in praise, " This love is so fine, this love that we have is so fine, O God! --- So exquisite, so good, and so beautiful, O God! " [ Zihi ‘ishq zihi ‘ishq, kah ma rast khudaya, -- Chi naghz ast u chi khub ast chi zibast khudaya.] While Divine Love might appear to some to be completely distinct from human love, for many Sufis such as Ahmad al-Ghazali (d. 520/1126), Ruzbihan (d. 606/1209), Ibn ‘Arabi (d. 638/1240), Rumi, and ‘Iraqi (d. 688/1289), there was a continuum from human love to Divine love that the aspiring lover of God could follow. By learning how to love through love of a person, the sincere Sufi could – in principle – transform his or her love of a person into love of God. The contemporary scholars Chittick and Wilson, in the introduction to their translation of ‘Iraqi’s Lama’at discussed this relationship of human love and Divine love. Speaking of ‘Iraqi’s understanding of love, they stated, “There is no irreducible dichotomy between divine and human love…There is a gradation from the love of forms, which is “apparent love” (‘ishq-i majazi) to the love of God, which alone is ‘real love’ (‘ishq-i haqiqi). The lower form of love can be, and for the Sufi is, the ladder to Divine Love.”</div><div><br /></div><div><b>Affection (mahabba): </b>The word mahabba is derived from the word hubb, both of which commonly mean love anf affection. In the Qur'an both words occur, although hubb is more common. The verbal form of these words, however, is used numerous times in the Qur’an. Two ayas involving love that Sufis frequently quote are “God will bring a people whom He loves and who love Him” [Q 5:54], and “Say, if you love God, follow me [namely, the Prophet (pbuh)]; God will love you” [Q 3:31]. A hadith qudsi in which mahabba is mentioned was included in the highly regarded Muwatta of Imam Malik (d. 179/795) on the authority of Abu Idris al-Khawlani (d. 80/699-700). He transmitted the following narrative, which contains this hadith qudsi as transmitted by Mu’adh ibn Jabal (d. 18/639): “Indeed, I heard the Messenger of God (pbuh) saying, ‘God said, “My love (mahabbati) necessarily belongs to those who love one another (mutahabbina) for My sake, sit together for My sake, visit one another for My sake, and give generously to one another for My sake.” From the Qur’anic examples that we have cited, in addition to this hadith, it should be clear that mahabba (affection and love) is an important Islamic principle. In Sufi literature, along with an emphasis on the terms ‘ishq (passionate love), we also often see the terms hubb and mahabba (affectionate love).</div><div><br /></div><div><b>The Heart Attaining Tranquility (itminan-i qalb): </b>On six occasions the Qur’an links together the roots of the words itminan and qalb. In particular, one aya that is frequently cited by Sufis is in surat al-Ra’d, “Know that hearts find peace through the remembrance of God” [Q 13:28]. The emphasis in Sufism on the practice of the remembrance of God is directly linked with the Qur’anic assertion that hearts become tranquil and find peace by means of remembering and meditating on God. A certain shaykh quoted in the Qur’anic commentaries of Sulami and Ruzbihan said, “Hearts find peace in it [the remembrance of God], because they did not find other than God to be a place for intimacy (uns) and comfort (raha).” Another shaykh quoted by Sulami and Baqli stated, “The hearts of the folk of gnosis only find peace through God and only are tranquil through Him, because their hearts are the place where He looks (mahal nazarihi). Thus, Sufis, as lovers of God, only find peace in their hearts through God and the remembrance of God.</div><div><br /></div><div><b>Concentrating Your Mind (jam’-i khatir): </b>The Sufi technical term jam’ that I have translated by the word “concentration” is more literally translated as “the state of being gathered” or “collected,” sometimes even being rendered as “union.” It is often used in contrast to the term tafriqa (separation). Concerning them Qushayri wrote, “Affirming created existence (khalq) comes about through ‘separation;’ and affirming God (Haqq) derives from ‘concentration’ or ‘gatheredness’. The servant must have both ‘concentration’ and ‘separation.’ Whoever has no ‘separation’ has no servanthood; and whoever has no ‘concentration,’ has no gnosis (ma’rifa).’” Thus “concentrating one’s mind,” as we find in the poem, is more than simply the kind of concentration that one uses in one’s day to day activities in the world. “Concentrating one’s mind” for the folk of Sufism implies the transcendental knowledge of God that is called gnosis (ma’rifa).</div><div><br /></div><div><b>The Religion of Ahmad (din-i Ahmad) (pbuh): </b>The religion of Ahmad (pbuh) is none other than Islam, since Ahmad (pbuh) is one of the names of the Prophet (pbuh), as confirmed in both the Qur’an and hadith. In surat al-Saff we read, “…Jesus, the son of Mary, said: O children of Israel, Indeed I am the messenger of God sent to you to confirm the truth of what is present of the Torah and to convey to you glad tidings of a Divine messenger who will come after me, whose name is Ahmad” [Q 61:6]. Both Bukhari and Muslim, in their authoritative collections of hadith, reported that the Prophet (pbuh) stated, “I am Muhammad and I am Ahmad; and I am the effacer (mahi) who effaces disbelief. And I am the gatherer (hashir), who will gather people behind me [on the day of resurrection]; and I am the final one (‘aqib) [after whom there will be no other prophets].</div><div><br /></div><div><b>Contemplation (fikr): </b>Contemplation (fikr or tafakkur) is an important aspect of the methodology of Islam in general and Sufism in particular. In both the Qur‘an and the sunna, people are instructed by God to contemplate. In surat al-Nahl, God states, “And we have revealed to you this [revelation as a] reminder (al-dhikr), so you will make clear for humankind what has been revealed to them and so that they will contemplate [Q 16:44]. Similarly, in surat Al ‘Imran, we read, “Indeed, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for all who possess [awakened] hearts, those who remember Allah when they stand, sit, and lie down and contemplate the creation of the heavens and the earth” [Q 3:190-91]. One hadith that clearly expresses the significance of contemplation in the Sunna was cited by Ghazali, “An hour’s worth of contemplation is better than a year’s worth of worship.” Contemplation is so important in the Qur’an, Sunna, and Sufism that Ghazali devoted an entire “book” (kitab) in his Revival of the Religious Sciences to it.</div><div><br /></div><div><b>Certainty (yaqin): </b>The classical Sufi doctrine of certainty involved three degrees: the knowledge of certainty (‘ilm al-yaqin), the eye of certainty (‘ayn al-yaqin), and the reality of certainty (haqq al-yaqin). Hujwiri (d. ca. 465/1072) discussed them in the following manner: “By ‘ilm al-yaqin the Sufis mean knowledge of (religious) practice (mu’amalat) in this world according to the Divine commandments; by ‘ayn al-yaqin they mean knowledge of the state of dying (naz’) and the time of departure from this world; and by haqq al-yaqin they mean the unveiling (kashf) of the vision (of God) that will be revealed in Paradise, and of its nature. Therefore, ‘ilm al-yaqin is the rank of religious scholars (‘ulama’) on account of their correct observance of the divine commands, and ‘ayn al-yaqin is the station of gnostics (maqam-i ‘arifan) on account of their readiness for death, and haqq al-yaqin is the annihilation-point of lovers (fana’gah-i dustan), on account of their rejection of all ‘existent beings and things’ (mawjudat)” In these three degrees of certainty, one clearly sees a hierarchy of states of consciousness, one which corresponds to a three-fold hierarchy of human identity: the scholars, the gnostics, and at the highest degree, the lovers. According to a later Sufi, Najm al-Din Razi (d. 654/1256), “certainty” arises when one strives to become aware of the spiritual world, while living in accordance with shari’a. If one simply tries to use one’s rational mind, one will fall into mere philosophy and unbelief. The key to certainty is the practice of shari’a, which leads to the awareness that everything is a manifestation of an attribute of God. In the following passage, Razi discusses the nature of certainty: But [in contrast to the mere philosopher and the heretic] …the possessor of true felicity nourish[es] the seed of the spirit in accordance with the law of Shari’at until all his senses attain perfection. He will then perceive, through his outer and inner senses, all the three hundred and sixty thousand realms that constitute the material and spiritual worlds (mulk va malakut)…He sees every atom in each of these worlds to be a manifestation of one of the divine attributes containing within it one of God’s signs; he removes the veil from the face of the manifestations, and the beauty of God’s signs is displayed to him. [As the poet Abu al-‘Atahiya stated,] In every thing is a sign (aya) of His pointing to the fact that He is One (ahad). This is the threshold of the world of certainty (iqan)…Then the pure essence of God may be known in its unity, and the attributes (sifat) of divinity may be contemplated with the eye of certainty (‘ayn al-yaqin).” Razi makes it very clear: in order to follow the path that leads to certainty and the awareness of the very “essence of God,” one must discipline and perfect one’s senses by means of shari’a, and one must be aware that there is nothing in existence that does not derive from an attribute of God.</div><div><br /></div><div><b>The Most Exalted Paradise (khuld-i barin): </b>Khuld is one of the many terms in Islamic languages for paradise, which can be spoken of as consisting of various degrees. The highest degree of paradise is sometimes referred to as khuld-i barin. Some writers of Sufi literature – such as the author of the poem about which we are remarking – have seen Sufism as a path to the highest degree of paradise, a path that is more certain than that offered by Islam in general, since Sufism is more demanding and rigorous, going beyond the minimum degree of conformity to God’s will required in Islam. Other Sufi writers have used terms for paradise as metaphors alluding to aspects of Sufism or to experiences encountered on the Sufi path. In this way, Sufis bring paradise into this life or, conversely, they raise up to paradise an aspect of this life. An example of such a metaphorical usage is expressed by the Persian poet Hafiz, who has written perhaps the best known couplet using the term “the most exalted paradise” (khuld-i barin): [<i> Rawda-yi khuld-i barin khalvat-i darvishanast - Maya-yi muhtashimi khalvat-i darvishanast </i>] ' [ The garden of the most exalted paradise is the retreat of solitude of the dervish -- The substance of magnificence is the retreat of solitude of the dervish.]</div><div><br /></div><div><b>Ecstasy and “finding” (wajd): </b>Literally, the word wajd means “finding,” but for the Sufis it also means a moment of ecstasy in which one experiences an unveiling – and hence a “finding” - of some aspect of God’s reality. Ruzbihan (d. 606/1209) defined wajd as, “The heart’s perceiving the sweetness of contact with the light of “eternality before time” (azaliyat), the purity of witnessing, and the delight of the [Divine] address. Wajd is often portrayed as the intermediary stage of a three-stage process consisting of tawajud, wajd, and wujud. Qushayri defines tawajud as “willfully seeking to have wajd; one in this state does not actually possess true wajd.” Concerning wajd itself, Qushayri wrote, “Wajd is that which encounters your heart, entering [it and coming] over you, without will or effort on your part.” Abu al-Husayn al-Nuri stated, “For twenty years I have gone between wajd (ecstatic finding) and faqd (loss). Namely, when I find my Lord, I lose my heart; and when I find my heart, I lose my Lord.” Qushayri defined the third stage, wujud, as being that which occurs “after one progresses beyond wajd;” [it is truly realized only] “after the cessation of of human qualities ( khumud al-bashariya ), because human qualities cannot remain present during the manifestation of the sovereignty of the Truth (sultan al-haqiqa).” A succinct summary of each of these three stages was expressed by Qushayri’s shaykh and father-in-law, Abu ‘Ali al-Daqqaq: “Tawajud necessitates the rebuking of the servant; wajd necessitates the drowning of the servant; and wujud necessitates the annihilation of the servant.” Hence, as one advances from tawajud to wajd and wujud, one experiences a progressive dissolution of one’s egocentricity and a surrendering of one’s identification with one’s self.</div><div><br /></div><div><b>Wearers of Wool (suf pushan): </b>In Persian the literal meaning of the word sufi would be translated as “suf push” (wearer of wool). Hence the phrase in the poem “wearer of wool” is synonymous with Sufi. It is generally agreed that the first Sufis were pious, ascetic Muslims who were called Sufis because they wore clothes of coarse wool (suf) rather than more refined garments. Some scholars have pointed to a Christian influence upon this practice. Nevertheless, these early Sufi ascetics were following the example of the Prophet (pbuh), who (as reported by Ibn Sa’d [d. 230/845] through reliable transmitters) was known to wear woolen garments. Moreover, the great hadith scholar Bayhaqi (d. 458/1066), in his Shu’ab al- iman, includes numerous reports about the virtues of wearing suf. In one report the Prophet (pbuh) states “You should wear clothes of wool (suf). [In so doing,] you will find the sweetness of faith in your hearts.” In spite of the criticism leveled against this and other reports that the Prophet (pbuh) wore wool, the isnad of Ibn Sa’d’s report mentioned above was not criticized and appears to be flawless. Hence in wearing wool the Sufis were not departing from the record of the Sunna of the Prophet (pbuh).</div><div><br /><b>Taste (dhawq): </b>Generally, one’s spiritual proclivity or capacity is referred to by the term “taste” (dhawq). More specifically, Qushayri (d. 465/1072) hierarchically defined dhawq (tasting) along with shurb (drinking), and a less commonly used term riyy (being quenched). He stated, "These terms denote the fruits of ‘theophany’ (tajalli), the results of unveilings (kushufat), and the appearances of inrushes (waridat) that they [meaning the Sufis] experience. The first of these is ‘tasting,’ then, ‘drinking,’ and then ‘being quenched.’ One who is characterized by dhawq (tasting) tries to be intoxicated (mutasakir). One who is characterized by shurb (drinking) is intoxicated (sakran). And one who is characterized by riyy (being quenched) is sober (sah)". The sense of the term “taste” in the poem “What is Sufism?” seems to have both the general meaning and the more specifically Sufi sense as noted by Qushayri. The general meaning is conveyed in the expressions the “taste for religion,” where the sense is that the Sufis’ “appreciation” for religion is the basis for their ecstasy. The more specific meaning of which Qushayri speaks is alluded to in the poet’s linking together these two hierarchical states of consciousness (“taste” and ecstasy”). The poet states that “ecstasy” is derived from “taste,” implying that Sufi ecstasy only comes about after a foundation in the appreciation of and commitment to following the religion (namely Islam). Hence the poet says, “I have heard that the ecstasy of the wearers of wool (suf) comes from finding the taste for religion.</div><div><br /></div><div><b>Sufism is nothing but Shari‘at (Islamic Law): </b>A problem that arises in the final couplet of “What is Sufism ?” is that in equating Sufism and Shari’a, the poet brings up and then resolves an apparent tension between Sufism and Shari’a. Such a tension, however, exists only to the degree that one defines these two terms as being mutually exclusive. While various extremists persist in excluding one from the other, we do have many inclusive statements - such as that of the poet of “What is Sufism ?” – in which Sufism and Shari’a are interwoven, similarly defined, or equated. Qushayri (d. 465/1074), for example, defined “Shari’a” as “assiduous observance of servanthood.” Defining Sufism in a comparable fashion, Abu al-Hasan al-Shudhili (d. 656/1258) stated: “Sufism is training the self (nafs) through servanthood and subjecting it to the commands (ahkam) of Lordship.” Supporting the close relationship between Sufism and Shari‘a, the Sufi Abu Yazid al-Bistami (d. 260/874) asserted that observing the Shari‘a was a touchstone for judging a person’s spiritual degree: “Were you to see a man who performs miracles such that he ascends into the air, do not be deceived by him. Instead, observe how well he is following the Divine commands, abstaining from what is prohibited, keeping within the limits set by God, and observing the Shari‘a.” Similarly, Abu al-Husayn al-Warraq (d. before 320/932), asserted the futility of trying to reach God without conforming one’s actions to Shari‘a and the Sunna: “A servant will only reach Allah through Allah and by being in harmony with his loved one [the Prophet (pbuh)] through his laws (Shari’a). And whoever believes that he can follow a path without emulating (al-iqtida) [the Prophet (pbuh)] will become lost, on account of imagining that he is being guided.” Undoubtedly, for all but a minority of Sufis throughout history, carefully observing the Shari’a has been a crucial and on-going component of their spiritual practice. One way of understanding the interrelationship of Sufism and Shari’a was expressed by the Kubrawi Sufi, Najm al-Din Razi (d. 654/1256). Using the term tariqa (path) to denote Sufism – as Sufis commonly do – he clarified its relationship to Shari’a: “The shari’at has an outer (zahiri) and an inner (batini) aspect. Its outer aspect consists of bodily deeds… The inner aspect of the shari’at consists of deeds of the heart (qalbi), of the inner mystery (sirri), and of the spirit (ruhi) and is called the tariqat.” Hence, for Razi, the tariqa (or Sufism ) is not separate from Shari‘a, it is, rather, its inner dimension. In summary, it should be clear, then, that in spite of extremist views that see Sufism and Shari’a as mutually exclusive, the author of “What is Sufism ?” – like most Sufis – bridges the false dichotomy between Sufism and Shari‘a.</div><div><br /></div><div><b>Conclusion: </b>The poem “What is Sufism ?” provides answers to a question that has perplexed people since the term first began to be used, over 1200 years ago. Its answers to this question involve technical terms referring to many of the key concepts of Tasawwuf (or Sufism, as it is commonly called today). In this commentary we have not discussed the more obvious phrases and answers expressed by the poet, phrases such as “faith” (iman) and “the affirmation of unity” (tawhid). The terms that we have addressed are the following: good character (akhlaq), awareness of God (ihsan), love (‘ishq), affection (mahabba), the heart attaining tranquility (itminan-i qalb), concentrating one’s mind (jam’i khatir), the religion of Ahmad (din-i Ahmad) (pbuh), contemplation (fikr), certainty (yaqin), the most exalted paradise (khuld-i barin), ecstasy (wajd), wearers of wool (suf pushan), taste (dhawq), and the close relationship between Sufism and Shari’a. From this study, it should be evident that there are numerous dimensions of Sufism , including actions in the world, consciousness of God, spiritual states and practices, and Shari’a. And nothing more – nor less. </div><div> **** Notes not included *****</div><div><br /></div><div>Source: Sufi Illuminations Journal, Volume 1, August 1996, published by Naqshbandiya Foundation for Islamic Education (NFIE)</div></div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;">Persian Poem Source: </span><i style="text-align: left;">Tadhkira -yi Naqshbandiyya Khayriyya</i></div><div><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgedNwD9vLESyVMk2wSWrbWi7vFI0lMrEfEfZ_qqFh93c73YWzBtdcm2GapfAFWPP0tnhZys24NpiUxFn4npnF_7CShc5Du51b-E8GsD4oiVMDbBwaXB2YdeNOfkKHmHOp-mYUQmTMb4YzHyMyJ8UZ6OypSOUYL874_AoX6W7xXhLcq5KaCSaSfVvme7aA/s2823/Tasawwuf%20chi%20ast%20persian%20poem%202.heic" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2500" data-original-width="2823" height="566" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgedNwD9vLESyVMk2wSWrbWi7vFI0lMrEfEfZ_qqFh93c73YWzBtdcm2GapfAFWPP0tnhZys24NpiUxFn4npnF_7CShc5Du51b-E8GsD4oiVMDbBwaXB2YdeNOfkKHmHOp-mYUQmTMb4YzHyMyJ8UZ6OypSOUYL874_AoX6W7xXhLcq5KaCSaSfVvme7aA/w640-h566/Tasawwuf%20chi%20ast%20persian%20poem%202.heic" width="640" /></a><br /><p><br /></p><p><br /></p><p><br /></p><p><br /></p></div></div></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-18071924802988517322023-12-28T19:03:00.004-07:002023-12-28T19:03:48.990-07:00<div class="xdj266r x11i5rnm xat24cr x1mh8g0r x1vvkbs x126k92a" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0px; overflow-wrap: break-word; white-space-collapse: preserve;"><div dir="auto" style="font-family: inherit;">Qasida Salammiyya - Salawat & Salaam || سَلاَمٌ عَلَي قَبْرٍ يُزَارُ مِنَ الْبُعْدِ (English Subs) - Shaykh Muhammad Ibn al-Habib RA - Karima Foundation - October 19, 2020 </div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiY73ZvZDijYyVhpgDtgkd6y7PFx0ir7HgfBOkqh7PBjyj4-OEBUg3kridYgkAuT_0R1YLL2lswU9ld9eWfwmYiM8_Izd8i_XHAf_LSgoDvqgrra8U5YmOXjei2zf4E0XS5jmp4Gi1UEHPu7dM88kJ2Ro5pjSVdq2QXHnsQXfVKc8_0DCVFJ5fc6T4lyu0/s876/masjid%20nabawi%20with%20moon.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="876" data-original-width="715" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiY73ZvZDijYyVhpgDtgkd6y7PFx0ir7HgfBOkqh7PBjyj4-OEBUg3kridYgkAuT_0R1YLL2lswU9ld9eWfwmYiM8_Izd8i_XHAf_LSgoDvqgrra8U5YmOXjei2zf4E0XS5jmp4Gi1UEHPu7dM88kJ2Ro5pjSVdq2QXHnsQXfVKc8_0DCVFJ5fc6T4lyu0/s320/masjid%20nabawi%20with%20moon.jpeg" width="261" /></a></div></div><div class="x11i5rnm xat24cr x1mh8g0r x1vvkbs xtlvy1s x126k92a" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space-collapse: preserve;"><div dir="auto" style="font-family: inherit;">This poem is written by the famous spiritual sage, Shaykh Muhammad Ibn al-Habib of the Darqawi spiritual path. Like Nahnu Fi Rawda, it carries his deep love for the Prophet Muhammad, Allah bless him and give him peace, and his attachment to the Rawda, his blessed resting place.</div></div><div class="x11i5rnm xat24cr x1mh8g0r x1vvkbs xtlvy1s x126k92a" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space-collapse: preserve;"><div dir="auto" style="font-family: inherit;"> This poem is in the form of a <span style="font-family: inherit;"><a style="color: #385898; cursor: pointer; font-family: inherit;" tabindex="-1"></a></span>prayer, where Shaykh Ibn al-Habib sends peace on the Prophet Muhammad, naming everything that he loves about him.</div><div dir="auto" style="font-family: inherit;">He begins by sending peace in the grave of the Prophet, and the Rawda. He describes his heartfelt connection to the Rawda, and the many virtues that his Beloved has been adorned with, such as being called to Allah’s presence in the night of the Ascension, and having a lizard testify to the truth of his prophethood.</div></div><div class="x11i5rnm xat24cr x1mh8g0r x1vvkbs xtlvy1s x126k92a" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space-collapse: preserve;"><div dir="auto" style="font-family: inherit;">His Beloved is also the one to whom Allah has granted such splendid beauty, and special virtue and majesty. He mentioned the great news to being able to visit the Rawda, and asks people who are going to convey his greetings. Unfortunately, he says that he is not able to visit himself, but the image of the Rawda stays in his mind, the most beautiful image he has ever seen.</div></div><div class="x11i5rnm xat24cr x1mh8g0r x1vvkbs xtlvy1s x126k92a" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, "system-ui", ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space-collapse: preserve;"><div dir="auto" style="font-family: inherit;">Qasida: Arabic/Transliteration/ English translation</div><div dir="auto" style="font-family: inherit; text-align: start;">سَلَامٌ عَلَى</div><div dir="auto" style="font-family: inherit;">Greetings of Peace Upon</div><div dir="auto" style="font-family: inherit;">Transliterate</div><div dir="auto" style="font-family: inherit;">Translation</div><div dir="auto" style="font-family: inherit; text-align: start;">لَا اِلَهَ اِلَّا الله لَا اِلَهَ اِلَّا الله</div><div dir="auto" style="font-family: inherit; text-align: start;">لَا اِلَهَ اِلَّا الله مُحَمَّد رَسُولُ الله</div><div dir="auto" style="font-family: inherit;">lā āilaha āillā Allah lā āilaha āillā Allah</div><div dir="auto" style="font-family: inherit;">lā āilaha āillā Allah muḥammad rasulu Allah</div><div dir="auto" style="font-family: inherit;">There is no God except Allah, There is no God except Allah</div><div dir="auto" style="font-family: inherit;">There is no God except Allah, Muhammad is the Messenger of Allah</div><div dir="auto" style="font-family: inherit;">separator</div><div dir="auto" style="font-family: inherit; text-align: start;">سَلَامٌ عَلَى قَبْرٍ يُزَارُ مِنَ البُعْدِ</div><div dir="auto" style="font-family: inherit; text-align: start;">سَلَامٌ عَلَى الرَوْضَة وَفِيهَا مُحَمَّدِ</div><div dir="auto" style="font-family: inherit;">salāmun ʿalā qabrin yuzāru minal buʿdi</div><div dir="auto" style="font-family: inherit;">salāmun ʿalār rawḍah wa fīhā muḥammadi</div><div dir="auto" style="font-family: inherit;">Greetings of peace upon a grave that is visited from far</div><div dir="auto" style="font-family: inherit;">greetings of peace upon al-Rawdah and in it is Muhammad</div><div dir="auto" style="font-family: inherit; text-align: start;">سَلَامٌ عَلَى مَنْ زَارَ فِي اللَّيْلِ رَبَّهُ</div><div dir="auto" style="font-family: inherit; text-align: start;">فَبَلَّغَهُ المَرْغُوبَ فِي كُلِّ مَقْصَدِ</div><div dir="auto" style="font-family: inherit;">salāmun ʿalā man zāra fīl layli rabbahu</div><div dir="auto" style="font-family: inherit;">faballaghahual marghuba fī kulli maqṣadi</div><div dir="auto" style="font-family: inherit;">Greetings of peace upon the one who visited his Lord in the night,</div><div dir="auto" style="font-family: inherit;">so He gave him what is desired in every aspiration</div><div dir="auto" style="font-family: inherit; text-align: start;">سَلَامٌ عَلَى مَنْ قَالَ لِلْضَّبِّ مَنْ أَنَا</div><div dir="auto" style="font-family: inherit; text-align: start;">فَقَالَ رَسُولُ اللهِ أَنْتَ مُحَمَّدِ</div><div dir="auto" style="font-family: inherit;">salāmun ʿalā man qāla lilḍḍabbi man anā</div><div dir="auto" style="font-family: inherit;">faqāla rasulu Allahi anta muḥammadi</div><div dir="auto" style="font-family: inherit;">Greetings of peace upon the one who said to the lizard, “Who am I?”</div><div dir="auto" style="font-family: inherit;">So he replied, “The Messenger of God, you are Muhammad”</div><div dir="auto" style="font-family: inherit; text-align: start;">سَلَامٌ عَلَى المَدْفُونِ فِي أَرْضِ طَيْبَةَ</div><div dir="auto" style="font-family: inherit; text-align: start;">وَمَنْ خَصَّهُ الرَّحْمَنُ بِالفَضْلِ وَالْمَجْدِ</div><div dir="auto" style="font-family: inherit;">salāmun ʿalāl madfuni fī arḍi ṭaybata</div><div dir="auto" style="font-family: inherit;">wa man khaṣṣahur raḥmanu bil faḍli wal majdi</div><div dir="auto" style="font-family: inherit;">Greetings of peace upon the one buried in the land of Taybah</div><div dir="auto" style="font-family: inherit;">and tone who was distinguished by the Merciful with graciousness and nobility</div><div dir="auto" style="font-family: inherit; text-align: start;">نَبِيٌّ حَبَاهُ اللهُ بِالْحُسْنِ وَالبَهَا</div><div dir="auto" style="font-family: inherit; text-align: start;">فَطُوبَى لِعَبْدٍ زَارَ قَبْرَ مُحَمَّدِ</div><div dir="auto" style="font-family: inherit;">nabiyyun ḥabāhu Allahu bil ḥusni wal bahā</div><div dir="auto" style="font-family: inherit;">faṭubā liʿabdin zāra qabra muḥammadi</div><div dir="auto" style="font-family: inherit;">A Prophet that was favored by God with goodness and beauty</div><div dir="auto" style="font-family: inherit;">So glad tidings for a servant who has visited the grave of Muhammad</div><div dir="auto" style="font-family: inherit; text-align: start;">أيَا رَاكِبَا نَحْوَ المَدِينَةِ قَاصِداً</div><div dir="auto" style="font-family: inherit; text-align: start;">فَبَلِّغْ سَلَامِي لِلْحَبِيبِ مُحَمَّدِ</div><div dir="auto" style="font-family: inherit;">ayā rākibā naḥwal madīnati qāṣidāan</div><div dir="auto" style="font-family: inherit;">faballigh salāmī lilḥabībi muḥammadi</div><div dir="auto" style="font-family: inherit;">O you riding towards al-Madina intending,</div><div dir="auto" style="font-family: inherit;">convey me Salam to the beloved Muhammad</div><div dir="auto" style="font-family: inherit; text-align: start;">فِي رَوْضَتِهِ الحُسْنَى مُنَايَ وَبُغْيَتِي</div><div dir="auto" style="font-family: inherit; text-align: start;">وَفِيهَا شِفَا قَلْبِي وَرُوحِي وَرَاحَتِي</div><div dir="auto" style="font-family: inherit;">fī rawḍatihil ḥusnā munāya wa bughyatī</div><div dir="auto" style="font-family: inherit;">wa fīhā shifā qalbī wa ruḥī wa rāḥatī</div><div dir="auto" style="font-family: inherit;">In his beautiful Rawdah is my hope and desire</div><div dir="auto" style="font-family: inherit;">and in it is the cure for heart and spirit, and my comfort</div><div dir="auto" style="font-family: inherit; text-align: start;">فَإِنْ بَعُدَتْ عَنِّي وَعَزَّ مَزَارُهَا</div><div dir="auto" style="font-family: inherit; text-align: start;">فَتِمْثَالُهَا لَدَيَّ أَحْسَنُ صُورَةِ</div><div dir="auto" style="font-family: inherit;">fa in baʿudat ʿanniī wa ʿazza mazāruhā</div><div dir="auto" style="font-family: inherit;">fatimthāluhā ladayya aḥsanu ṣurati</div><div dir="auto" style="font-family: inherit;">If it became distant and difficult for me to visit,</div><div dir="auto" style="font-family: inherit;">then the image that I hold within me is the best of pictures</div><div dir="auto" style="font-family: inherit; text-align: start;">أُنَزِّهُ طَرْفَ الْعَيْنِ فِي حُسْنِ رَوْضِهَا</div><div dir="auto" style="font-family: inherit; text-align: start;">فَيَسْلُو بِهَا لُبِّي وَسِرِّي وَمُهْجَتِي</div><div dir="auto" style="font-family: inherit;">unazzihu ṭarfal ʿayni fī ḥusni rawḍihā</div><div dir="auto" style="font-family: inherit;">fayaslu bihā lubbiī wa sirriī wa muhjatī</div><div dir="auto" style="font-family: inherit;">I delight my eyes in its beautiful Rawdah, so my heart, innermost soul,</div><div dir="auto" style="font-family: inherit;">and core become free from all worries and grief</div><div dir="auto" style="font-family: inherit; text-align: start;">فَهَا أنَا يَاقُطْبَ العَوَالِمِ كُلِّهَا</div><div dir="auto" style="font-family: inherit; text-align: start;">أُقَبِّلُهَا شَوْقاً لِـإِشْفَاءِ عِلَّتِي</div><div dir="auto" style="font-family: inherit;">fahā anā yāquṭbal ʿawālimi kullihā</div><div dir="auto" style="font-family: inherit;">uqabbiluhā shawqāan liishfā'i ʿillatī</div><div dir="auto" style="font-family: inherit;">So here I am O head of all creation</div><div dir="auto" style="font-family: inherit;">kissing it in yearning to heal my illness</div><div dir="auto" style="font-family: inherit; text-align: start;">وَصَلِّ عَلَى قُطْبِ الوُجُودِ مُحَمَّدٍ</div><div dir="auto" style="font-family: inherit; text-align: start;">صَلَاةً بِهَا تَمْحُو عَنَّا كُلَّ زَلَّةِ</div><div dir="auto" style="font-family: inherit;">wa ṣalli ʿalā quṭbil wujudi muḥammadin</div><div dir="auto" style="font-family: inherit;">ṣalātan bihā tamḥu ʿannaā kulla zallati</div><div dir="auto" style="font-family: inherit;">And send your mercy upon the head of creation, Muhammad</div><div dir="auto" style="font-family: inherit;">A mercy that will wipe from us every slip</div><div dir="auto" style="font-family: inherit;"><b>Source:</b> <span style="font-family: inherit;"><a class="x1i10hfl xjbqb8w x6umtig x1b1mbwd xaqea5y xav7gou x9f619 x1ypdohk xt0psk2 xe8uvvx xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd x16tdsg8 x1hl2dhg xggy1nq x1a2a7pz xt0b8zv x1fey0fg" href="https://www.qasidacollection.com/qasida/IkmZtNqf5bCZkJURYeoR?fbclid=IwAR2HpjoYf6XTFGG8vZopAFxdYwwtORFz3EPgDVeMA7GVnnIfh7IJD88lTi0" rel="nofollow noreferrer" role="link" style="-webkit-tap-highlight-color: transparent; background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-family: inherit; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank">https://www.qasidacollection.com/qasida/IkmZtNqf5bCZkJURYeoR</a></span></div><div dir="auto" style="font-family: inherit;"><br /></div><div dir="auto" style="font-family: inherit;"><b>YouTube Video:</b> </div><div dir="auto" style="font-family: inherit;"><span style="font-family: inherit;"><a class="x1i10hfl xjbqb8w x6umtig x1b1mbwd xaqea5y xav7gou x9f619 x1ypdohk xt0psk2 xe8uvvx xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd x16tdsg8 x1hl2dhg xggy1nq x1a2a7pz xt0b8zv x1fey0fg" href="https://youtu.be/7O_U7Tp98lc?si=Kh0mHlqKZwuYybLm&fbclid=IwAR2Xh48B9_cbqhGZgwRpsHp9CkLthHU80vkYekNvsz-ZKUvZ9yB0oHAOyb0" rel="nofollow noreferrer" role="link" style="-webkit-tap-highlight-color: transparent; background-color: transparent; border-color: initial; border-style: initial; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-family: inherit; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0" target="_blank">https://youtu.be/7O_U7Tp98lc?si=Kh0mHlqKZwuYybLm</a></span></div></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0tag:blogger.com,1999:blog-7697865686553162292.post-46014591722932937882023-12-26T19:26:00.005-07:002024-01-04T20:28:21.905-07:00The Cloak of the Saint: Daniel Abdal-Hayy Moore - Sufi Illuminations Journal 2008<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggwk-11vAVokBBFpWwL-SYI0SdPZqQeEQS_JMZASIM0fuG4egIqFL6I0ICriJrLsHc6gc2Bx38I7Clxrof710stZrqaRyf_gduohxw9F5WFDZAbI4Uv5jPEXhBlp3n0BrvZuW9UR7ylGB79_4HIsq9xftbqAnEdSUkNwVSAY2WS5pogRuxXns9GG-60Lk/s4032/Sufi%20Illum%20Cover%202008.HEIC" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="4032" data-original-width="3024" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggwk-11vAVokBBFpWwL-SYI0SdPZqQeEQS_JMZASIM0fuG4egIqFL6I0ICriJrLsHc6gc2Bx38I7Clxrof710stZrqaRyf_gduohxw9F5WFDZAbI4Uv5jPEXhBlp3n0BrvZuW9UR7ylGB79_4HIsq9xftbqAnEdSUkNwVSAY2WS5pogRuxXns9GG-60Lk/s320/Sufi%20Illum%20Cover%202008.HEIC" width="240" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><p> The Cloak of the Saint</p><p> Daniel Abdal-Hayy Moore</p><p><br /></p><p> 1</p><p><br /></p><p> The cloak of the saint was filled with roses </p><p> The cloak of the saint rose above the city</p><p> The cloak of the saint was thrown over the back of chair</p><p><br /></p><p> It slowly filled with a human form</p><p> It was filled with the sound of wind</p><p> It floated down the mountainside</p><p> Sheep it passed turned golden</p><p> Rocks glowed in its light as it flowed across their surfaces</p><p><br /></p><p> It sat at the table of the poor and broke bread</p><p> It spoke to a lone man on a rooftop or mountaintop</p><p> A lone woman standing by a stream or sink</p><p> A child singing to himself in the bath</p><p> A child playing by herself in a corner filled with bric-a-brac</p><p><br /></p><p> Or at sea in a lifeboat where a single sailor lies dying</p><p> Or a young scholar weeping for joy in a lamplit mosque in the snow </p><p> Or over silent morning where the birds are</p><p> Just now waking up in the trees</p><p><br /></p><p> 2</p><p><br /></p><p> The saint’s cloak is not made of threads interwoven</p><p> But of silences between words and then</p><p> Words like pearls lifted and suspended in the air between silences</p><p> The saint’s cloak covers windows and doors</p><p> Our entrances and exits and all the indecisive or decisive</p><p> Moments in between</p><p><br /></p><p> Along rolling green hillsides just as the sun first hits them at dawn </p><p> And as the sun pulls its light into darkness at dusk</p><p> The cloak unfurls and is not light of sun nor dark of night</p><p> And maybe it’s closer to starlight in its distant and elegant splendor</p><p> Though it’s as near as the web of skin between</p><p> Forefinger and thumb or the</p><p> Raw inner flesh of our eyelids in a biting wind</p><p> Or in a corridor of mirrors when an eyelash is</p><p> Caught in them</p><p> Or alone on a beach where the cloak rises and</p><p> Falls with the lull of waves and the</p><p><br /></p><p> Sound of a bell buoy ringing invisibly in the mist</p><p> If it were spread out against the sky its</p><p> Words could be read more easily</p><p> Its parchment its scroll-like unrolling across the entire</p><p> Length and breadth of our lives in its impeccable grammar</p><p> Its perfect punctuation its start of sentence and</p><p> Single point final</p><p><br /></p><p> The saint’s cloak drifting neither upward nor downward</p><p> But drifting all the same</p><p> From one end of us to the other</p><p> Through whose fabric towers of ice arise</p><p> The living tremor of an uncommon surrender</p><p><br /></p><p> 7/27-28/2004 ( from Cooked Oranges )</p><p> </p><p><br /></p><p> Source: Sufi Illuminations: A Journal Devoted to the Study of Islam & Sufism, Vol.4, No.1 Spring 2008, Published by Naqshbandiya Foundation for Islamic Education (NFIE)</p><div><br /></div>NFIEhttp://www.blogger.com/profile/00749292165763725017noreply@blogger.com0