SeekersGuidance Podcast - Islam, Islamic Knowledge, Quran, and the guidance of the Prophet Muhammad

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: https://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 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.br /

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَbr /

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

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

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]br /

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.br /

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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.br /

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وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍbr /

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

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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.br /

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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.br /

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

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Checkout all of the SeekersHub podcasts by visiting http://seekershub.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: https://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: https://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.br /

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.br /

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

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

[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 itbr /

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

[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.br /

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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.br /

br /

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.br /

br /

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

Checkout all of the SeekersHub podcasts by visiting http://seekershub.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.br /

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

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]br /

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.br /

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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.br /

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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.br /

br /

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

br /

Checkout all of the SeekersHub podcasts by visiting http://seekershub.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: https://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: https://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:br /

[1] the importance of of enjoining the good and forbidding the evilbr /

[2] the conditions and etiquette of enjoining the good and forbidding the evilbr /

[3] the integrals of doing so.br /

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.”br /

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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:br /

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

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

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

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

[5] Always begin with gentleness, wisdom and being nicebr /

[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 speakbr /

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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.br /

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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.br /

br /

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

Checkout all of the SeekersHub podcasts by visiting http://seekershub.org/podcasts/