Prophets in the Qur'an: Practical Lessons from the Qur'anic Stories

In this lesson, visiting scholar, Shaykh Walead Mosaad, reviews the chapters on holding one’s tongue and condemnation of rancour and envy. These chapters are originally written by Imam Ghazali in his book Ihya Ulum al-Din.

Shaykh Walead begins with the chapter on holding one’s tongue and the criteria for one should or should not speak. One should know that there speech is significant and has an effect. In addition, speech is not limited to what we say, but also what we propagate on social media. We have gotten into the habit of naming and shaming online in order to showcase that they’ve made a mistake. However, the sunnah of the Prophet was about having wisdom, and his speech was always measured. As such, we should follow his example and not what we have become used to in our cultures or current state of affairs.

The Quran and Sunnah give us very vivid descriptions of the punishments people are given for the sins of the tongue because of the gravity of those actions in the eyes of Allah. Imam Ghazali lists the sins of the tongue from the least worst to the worst:

[1] Talking about what doesn’t concern you.

[2] Talk that is trivial or repetition of something that isn’t important

[3] Talking about (or watching) sins even if one doesn’t partake in them

[4] Aimless disputation and arguing about things that may in and of themselves wrong to argue about

[5] Say something about someone that you feel has wronged you or taken your right but what you talk about is irrelevant to the situation

[6] Trying to talk very poetically to get people’s attention

[7] Using vulgar language

[8] Damning and cursing others (even animals)

[9] Singing songs with bad meanings

[10] Joking excessively

… there are 10 more mentioned in the chapter that were not covered in the lesson due to time constraints.

The second chapter, Shaykh Walead reviews relates to the condemnation of rancour and envy. The desires of the human are divided into two types: appetites and anger. These desires are there to support a person’s survival. For this reason, anger can be both justified and unjustified. Unjustified anger stems from entitlement and ego, when one isn’t recognized for that which they are deserving of that makes them angry. When that is left to fester it develops into enmity and envy. The cure to it is a combination of knowledge and practice. Knowing that this is wrong and harms you more than the other person. In addition, practicing patience and suppressing anger; there is great reward in that.

Lastly, remember that anger and envy stem from an objection to Allah’s decree and Allah’s giving to you and to them.

In this brief overview of Imam Ghazali’s opus magnum, Ihya Ulum al-Din (Renewing the Religious Sciences), this series will serve as blueprint for how the believer can bring to life their religion. It will aim to help the believer to not just practice the form of the religion properly, but to also practice it with excellence.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, Ustadh Amjad Tarsin, gives an overview of select verses from the Quran that correspond with the chapter on breaking desires from Imam Al-Ghazali’s Ihya. Allah tells us that our salvation is connected to not giving in to one’s lower self and that is why it is crucial for one to control their desires. The lesson will overview the verses 40-41 from Chapter 79 of the Quran.

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ

فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, Then indeed, Paradise will be [his] refuge. [Quran, 79:40-41]

The Prophet, peace be upon him, told us that at the end of time is sanctifying choice and that people should do anything that they wish. However, this goes against the core values of our religion that require one to discipline their desires and whims. The verses show us that our path to paradise is through withholding the things our lower self desires and that will result in the highest level of felicity. The Prophet told us that the road to paradise is surrounded by things that are not easy or liked by us.

It is of the mysteries of our time that we are now told to act upon all of our whims and desires, while every dignified society before us was based on withholding from your desires. However, those who constantly give in to our desires are always miserable. That is why Allah tells us that whomever purifies the self is successful and whomever doesn’t can enter very dark places. Ustadh Amjad reminds us that we were not created to give into our whims and that is why doing so makes us miserable. Instead, our freedom from the shackles of servitude to this world is through being a servant only to Allah to attain peace and tranquility. The result of disciplining your desires, is that that which was once bitter and difficult to do becomes sweet and desired by yourself.

Ustadh Amjad concludes by reminding us that our desires don’t always call us to what is in our best interest, that is why even in worldly matters, attaining success always requires sacrifice, such is the case for pursuing the spiritual path. In addition, remember the reward that awaits those who discipline their desires is felicity, salvation and paradise. However, remember that none of this is attained overnight, it requires patience, perseverance and continually asking God to allow us to continue down the path.

In this series Shaykh Faraz, and the other scholars and teachers will be looking at points of reflection from key verses in the Quran. The series will follow the thematic order of Imam Ghazali’s Ihya Ulum al-Din (Renewing the Religious Sciences). The aim is to connect the key verses of guidance from the Book of Allah with the blueprint of renewal, the Ihya, so that we experience a renewal by The Book.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, Ustadh Amjad Tarsin, gives an overview of three books from Imam Ghazali’s Ihya: Marvels of the Heart, Discipling the Soul, and Breaking Desires. Struggling against one’s lower self is an obligation that Allah talks about in the Quran, that whoever purifies their heart is successful and whomever doesn’t is at loss. The importance of this purification is displayed in the example of the Shaytan, despite his certitude of the existence of God, his lower self and ego still got the best of him and pushed him to disobey Allah.

Ustadh Amjad explains that by treating the diseases of the heart it becomes purified and by leaving it to its devices it becomes ugly. The path to purifying the soul is through beautiful character and that is why the Prophet was sent to perfect noble character. In addition, there are some characters that are naturally innate to a person and others that need to be cultivated. So one should be mindful of their innate good characters and cultivate others that they might not have.

Allah tells us that He sent us the Messenger to teach us the scripture and to purify us. As such the Prophet was able to teach the companions by example how to purify our souls and trained the companions how to do so as well. This is exemplified most in the way the Prophet, peace be upon him, responded to his enemies and those who have wronged him with beautiful character. Ustadh Amjad reminds us that the path to beautiful character begins with small consistent steps that will lead to larger changes in character.

The next book of Imam Ghazali’s is breaking the desire. Ustadh Amjad explains that this book can be summed up in not giving yourself everything it wants, even if that which is permissible. Such is the example of fasting, where one withholds from the permissible because of the command of God. Even then Imam Ghazali says that one should not give in to all it desires of food after you break your fast.

Ustadh Amjad concludes by reminding us that it will be a struggle to control our desires but we must start from where we are at right now and work slowly towards change. Our nafs may resist that change but it is important to be in control of it and not let it be in control of you.

In this brief overview of Imam Ghazali’s opus magnum, Ihya Ulum al-Din (Renewing the Religious Sciences), this series will serve as blueprint for how the believer can bring to life their religion. It will aim to help the believer to not just practice the form of the religion properly, but to also practice it with excellence.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, Shaykh Faraz Rabbani, gives an overview of select verses from the Quran that correspond with the chapters on understanding the heart and disciplining the self from Imam Al-Ghazali’s Ihya. This topic is at the heart of our deen and is important to understand. The lesson will overview the verse 7-10 from Chapter 91 of the Quran.

The 91st chapter of the Quran includes the longest chain of oaths, where Allah swears by His signs to emphasize what is being sworn about because it’s real, important and urgent. In this chapter, the oaths lead up to an oath about the self and how He formed it.

وَنَفْسٍ وَمَا سَوَّاهَا

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

قَدْ أَفْلَحَ مَن زَكَّاهَا

وَقَدْ خَابَ مَن دَسَّاهَا

And [by] the soul and He who proportioned it; And inspired it [with discernment of] its wickedness and its righteousness; He has succeeded who purifies it, And he has failed who instills it [with corruption]. [Quran, 91: 7-10]

Allah swears by the self and how He has formed it. The reason this is in the 3rd person is because it gives greatness to the One saying it. The marvel of the self here is explained by Allah in the following verses, that it is marvelous because Allah has granted it the inclinations to either be rebellious or righteous; making it a tremendous sign of Allah.

Shaykh Faraz explains that the verses that follow detail the conditions for the Self to attain its felicity and that is through tazkiyyah or purification of the self. Purification of the self is the greatest success that a person can attain and every other success is measured in comparison to it; in so much that it can facilitate the purification of the self. Purification of the self entails the removal of all qualities displeasing to Allah and the acquisition of all qualities pleasing to Allah.

Shaykh Faraz reminds us that everyone has the potential for both good and bad, so it should give one hope that no matter what is in their past Allah can facilitate for them to change for the better. True spirituality is focused on Allah and how to change to draw closer to Allah, false spirituality is focused on the self and does not push one to change. As such Allah describes one who does not push themselves to purification to be at a complete loss.

In the upcoming lessons there will be key guidance on how one can control their vices and negative inclinations.

In this series Shaykh Faraz, and the other scholars and teachers will be looking at points of reflection from key verses in the Quran. The series will follow the thematic order of Imam Ghazali’s Ihya Ulum al-Din (Renewing the Religious Sciences). The aim is to connect the key verses of guidance from the Book of Allah with the blueprint of renewal, the Ihya, so that we experience a renewal by The Book.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasst/

In this lesson, Ustadh Amjad Tarsin gives an overview of the chapter from Imam Ghazali’s Ihya on the etiquette of living and the prophetic mannerism. This chapter is the last in the section on worship and it details main life skills that one should utilize on a daily basis.

One of the most damaging things to a community is people following the outward actions of religion having bad character. This is due to the self’s inclinations when first seeking the spiritual path and for this reason it is important to study and connect to the Prophet, peace be upon him. That is why Imam Ghazali says that having outward etiquette is a sign of having inward etiquette; and your deeds are the consequences of your character; and your etiquette is the sprinkles that come out of the knowledge of Allah; and the secret areas of the heart are the planting ground for good deeds; and the lights that are in the heart are the things that emanate on the limbs.

Ustadh Amjad advises everyone to study the Prophetic character to understand his normative sunnah and exceptional situations. One of the most interesting aspects of the Prophet’s life is his character and habits at home because it is the most intimate and it is where a person’s true character manifests. For example, the Prophet, peace be upon him, never used a harsh word and never insulted any of the believers and he never cursed a woman or a servant with any form of curses.

Imam Ghazali focuses part of the chapter on the way the Prophet, peace be upon him, dealt with his enemies and times of difficulty. Many times the Prophet asked the companions to have patience during times of great and grave injustices and the Prophet did not curse his people, instead, he asked Allah to guide them. The Prophet did not return to Mecca victorious except after 21 years of serious problems and injustices from the non-believers. Even after all that, the Prophet, peace be upon him, still forgave them. With that the Prophet teaches us that even the worse of people need Allah and even the worst of people can change and become one of the best.

Ustadh Amjad concludes with a reminder to always live the Prophetic character because that is what has the greatest impact in our interactions with others, not through our words but actions.

In this brief overview of Imam Ghazali’s opus magnum, Ihya Ulum al-Din (Renewing the Religious Sciences), this series will serve as blueprint for how the believer can bring to life their religion. It will aim to help the believer to not just practice the form of the religion properly, but to also practice it with excellence.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, Shaykh Faraz Rabbani, gives an overview of select verses from the Quran that correspond with the chapter son marriage and good character from Imam Al-Ghazali’s Ihya. The two chapter have been enjoined in one lesson because marriage is highly dependent on good character. The lesson will overview the verse 20-21 from Chapter 30 of the Quran on the purposes of marriage.

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

And of His signs is that He created you from dust; then, suddenly you were human beings dispersing [throughout the earth].

And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought. [Quran, 3:20-21]

Marriage is not just a sign of Allah but it contains within it numerous signs of Allah. The purpose of marriage is thus is a means to Allah. However, one must be careful because through marriage one can either draw closer to Allah with their spouse or further away by busying themselves with worldly matters that pull them away from Allah. In addition, marriage is a sign of Allah because He places in it the serenity, caring love and mercy that is needed for the marriage to function and are all gifts from Allah.

Shaykh Faraz explains that there is also a general meaning to the verse above, that is not specific to spouses but rather applies to all human relations and that is the mercy and deep care that allows for human interactions to be sustained; this is one of the signs of Allah. The mercy and deep care spoken about in the verse were integral to the Prophetic Character that we are all encouraged to emulate. As such, at the heart of a good marriage and knowing how to interact with others is good character.

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

“And truly you are upon tremendous character” [Quran, 68:4]

One’s character is most manifest in their choices, particularly the difficult ones. Good character also requires a higher purpose and that is to respond for Allah.

In this series Shaykh Faraz, and the other scholars and teachers will be looking at points of reflection from key verses in the Quran. The series will follow the thematic order of Imam Ghazali’s Ihya Ulum al-Din (Renewing the Religious Sciences). The aim is to connect the key verses of guidance from the Book of Allah with the blueprint of renewal, the Ihya, so that we experience a renewal by The Book.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, Shaykh Faraz, gives an overview of the chapter on spiritual music from Imam Ghazali’s Ihya. In this chapter, the Imam’s reference to music is constrained only to spiritual music and should be understood as such for the remainder of the lesson. This is music that inspires to seek Allah and His messenger. WIthin the Islamic tradition there is a broad permissibility of singing.

There are numerous examples of the companions singing spiritual poems as they dug trenches or during weddings. That is also the reason why the Prophet had his own poets. Thus there was a general understanding of the permissibility of spiritual singing. The Prophet also encourage beating the ‘duff’ at weddings. Conversely, however, many scholars believe that other musical instruments are not allowed within Islam. There are a minority of scholars that allowed music as long as the environment in which the music is, is not associated with other sinful acts such as dancing.

Shaykh Faraz outlines in the lesson the etiquettes of listening to music:

[1] Music is powerful so be cautions of what you listen to. Thus listen to music that inspires you to yearn for the Divine.

[2] Actions are by their intentions, so you need to be clear as to why you are listening to something and what you hope to gain from it

[3] There is a rich tradition in Islam of appreciating beauty and beautiful things.

[4] The sunna of music is listening to that which praises Allah and Messenger or that which inspires one to turn to Allah and his messenger; or that which allows one to relax.

Shaykh Faraz concludes by reminding us to uphold caution and stick to what is permitted to music and continue to listen to it with purpose and intention. Lastly, remember that the greatest of what you can listen to is the Quran.

In this brief overview of Imam Ghazali’s opus magnum, Ihya Ulum al-Din (Renewing the Religious Sciences), this series will serve as blueprint for how the believer can bring to life their religion. It will aim to help the believer to not just practice the form of the religion properly, but to also practice it with excellence.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, Shaykh Faraz Rabbani, gives an overview of select verses from the Quran that correspond with the chapter on commanding the good from Imam Al-Ghazali’s Ihya. The lesson will overview the verse 104 from Chapter 3 of the Quran that encompasses all that one needs to know about commanding the good.

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful. [Quran, 3:104]

These verses explain the common principles that underlie commanding the good for any person. First, it identifies commanding good as a communal obligation that must be undertaken by some from within that community. Second, some from within the community who are able to and have the knowledge should be dedicated to this duty, while others are required to engage in it based on circumstances and if they have have the know how. Thirdly, the basis for calling to good is calling people to that which is known to be virtuous, bringing people closer to all that is good for them. This must come from a place of sincere concern for the person and the community. Fourthly, there is a social responsibility embedded in each person’s personal responsibility to enjoin the good.

Shaykh Faraz reminds us that the religion itself revolves around sincere concern and that entails wanting good for others as you would for want for yourself. That is why a subset of the community is required to enjoin the good and forbid the evil. The way to forbidding the evil applies only to matters that are prohibited. Thus one should only command the good when it is required and when one knows that it will bring upon benefit. The way to do so, is through having sincere concern, mercy and being positive in the way you deliver your messaging throughout. Imam al-Shafi’i advises that giving council should be done in private so as to not humiliate people and is likely to get them to listen more and act upon the council. Shaykh Faraz concludes with advising those enjoining the good do so with mercy, wisdom, and sincere concern.

In this series Shaykh Faraz, and the other scholars and teachers will be looking at points of reflection from key verses in the Quran. The series will follow the thematic order of Imam Ghazali’s Ihya Ulum al-Din (Renewing the Religious Sciences). The aim is to connect the key verses of guidance from the Book of Allah with the blueprint of renewal, the Ihya, so that we experience a renewal by The Book.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, visiting scholar, Shaykh Riad Saloojee gives an overview of the chapter on enjoining the good and forbidding the evil from Imam Ghazali’s Ihya. This chapter is divided into a number of topics:

[1] the importance of of enjoining the good and forbidding the evil

[2] the conditions and etiquette of enjoining the good and forbidding the evil

[3] the integrals of doing so.

The Prophet, peace be upon him, said: “Whoever of you sees a wrongdoing then let him change it with his hand. If he is not able to do so, then with his tongue. And if he is not able to do so, then let him feel it wrong with his heart. And that is the weakest of faith.”

This hadith gives us an opportunity to understand the meanings of hadith from the text. The way this text has many lessons that have been derived from it by our scholars. In order to derive meaning from a text one must first have an understanding of fiqh theory and principles. The application of the text must produce benefit, because the whole religion is bring upon benefit. In order for one to begin enjoining the good and forbidding the evil, one must first ask themselves these questions:

[1] How sure am I of the legal ruling?

[2] Is this a matter of difference between scholars?

[3] If we believe it is definitely wrong, will be there be a benefit in discouraging it? Consider the probable consequences of your actions.

[4] Can they understand what you will say? Should you then speak in detail or in summary?

[5] Always begin with gentleness, wisdom and being nice

[6] Check your motives first, and if they are in any way egotistical then you should not enjoin good or forbid evil in that moment… Only then should one speak

Shaykh Riad reminds us that this whole enterprise rests on having good character and that is dependent on a sound heart that is attached to Allah. This hadith can apply to all types of activism that one might want to undertake. Lastly, never think that your advice or doing is indispensable so if you feel like your intentions are not sound for what you are about to say or do, then do not do it.

In this brief overview of Imam Ghazali’s opus magnum, Ihya Ulum al-Din (Renewing the Religious Sciences), this series will serve as blueprint for how the believer can bring to life their religion. It will aim to help the believer to not just practice the form of the religion properly, but to also practice it with excellence.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/

In this lesson, Shaykh Faraz Rabbani, gives an overview of select verses from the Quran that correspond with the chapter on travel from Imam Al-Ghazali’s Ihya. This chapter focuses on the purpose of travel, reflection in travel, and gratitude from it. The lesson will overview the verses 12-14 from Chapter 43 of the Quran on the duaas one should recite when travelling.

وَالَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ

لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ

وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

And who created the species, all of them, and has made for you of ships and animals those which you mount.

That you may settle yourselves upon their backs and then remember the favor of your Lord when you have settled upon them and say. "Exalted is He who has subjected this to us, and we could not have [otherwise] subdued it.

And indeed we, to our Lord, will [surely] return." [Quran, 43:12-14]

Saying this prayer, even if one may not understand the arabic phrasing, is of benefit to you. Because, everything in the sunnah we are encouraged to do is of benefit to us both worldly and spiritual. The first verse, reminds us of the vehicles that Allah has facilitated for us to put to use. The purpose of the blessing is not to enjoy it but to be grateful for the Bestower.

Scholars remind us that there are spiritual benefits to travelling. Planning for travel should not simply be the logistics of travel but the intentions behind travelling. We are reminded of this in the hadith of the Prophet on intentions “migration to Allah and His Prophet”. However, some of the companions had migrated for various reasons and intentions other than that. And the Prophet, peace be upon him, said that their migration was “for whatever they migrated for”.

What intentions should one have when travelling?

[1] Neediness upon Allah

[2] Reliance upon Allah

[3] Worship

[4] Upholding good character

[5] Have good company when travelling

[6] Doing good while travelling

[7] Calling to Allah

[8] Remembrance and devotion

Shaykh Faraz concludes by reminding us that we should seek to appreciate the blessings of the modes of transportation that we have been provided. We also should appreciate the opportunities for the acts of remembrance that we’ve been provided with at various instances during the day, including during travel. Lastly, Shaykh Faraz ends with council from Imam ibn al-Banna on purposeful travel.

In this series Shaykh Faraz, and the other scholars and teachers will be looking at points of reflection from key verses in the Quran. The series will follow the thematic order of Imam Ghazali’s Ihya Ulum al-Din (Renewing the Religious Sciences). The aim is to connect the key verses of guidance from the Book of Allah with the blueprint of renewal, the Ihya, so that we experience a renewal by The Book.

Join our Ramadan 2017 program: #RamadanRenewal, in-person at SeekersGuidance Toronto or online through the SeekersGuidance Global platform. For more details, visit: http://seekershub.org/ramadan2017.

Checkout all of the SeekersGuidance podcasts by visiting https://seekersguidance.org/podcasts/