Abu Nawas Story - King Slapped Cheek

One day, Abu Nawas stop by the house of his acquaintance, a Jew. There, taking place a very lively musical performances. Many people who watched that the atmosphere was so festive. All guestsin attendance to play music, including Abu Nuwas who had just entered. There’s a harp playing, dancing, and so on, all revelers.

Abu Nawas Story - Killed Himself by Drinking Honey

Intelligence behind the brain, it turns out, Abu Nuwas have some skills that are qualified. One is as a tailor, and even before becoming a confidant of the king of  Harun Al Rashid, Abu Nuwas was once worked as a seamstress at the employer named Mr.Amir.

The Battle of Khandaq ( Trench )

The Battle of Khandaq

The Battle of Khandaq ( Trench )

Ali bin Ibrahim, Shaykh Mufeed and Shaykh Tabarsi have narrated that the expedition entitled Ahzab or Khandaq was undertaken in the month of Ramadan, in the fifth year of Hijrat, and was occasioned in the following manner: When the Bani Nuzayr1 were expelled from Medina, some of them went to Khyber and their chief, Huyy bin Akhtab, went to Mecca, and induced Abu Sufyan to organize an expedition against the Prophet; supporting his cause by the mention that Muslims have driven them out of Medina and confiscated their property; he also added that 700 men of Bani Quraiza who remained behind in Medina have a treaty with the Prophet but they are brave fighters, I will persuade them to violate the treaty so that they may help us against Muhammad.

Sidi Ibn Ata'illah as-Sakandari

Sidi Ibn Ata'illah as-Sakandari

Wisdom

"Your desire to withdraw from everything
when GOD has involved you in the world of means
 is a hidden appetite.

Your desire for involvement with the world of means 
when GOD has withdrawn you from it
is a fall from high aspiration".

Ibn Ata'illah as-Sakandari
-

Al-Ghazali Story - Part 9 ( The End )

BIBLIOGRAPHY

So far the best sources for a bibliography on al-Ghazālī are Sayyid Murtada, Ittihaf al-Sadah, Cairo, 1311/1893, Vol. I, pp. 41-44; Carl Broekelmann, Geschichte der arabischen Litteratur, Weimar, 1898, Vol. I, pp. 419-26, Supplementbände Leiden, 1937, Vol. I, pp. 744 et sqq.; and Zweite den Supplementbänden angepasate Auflage, Vol. I. Leiden, 1943, pp. 535 et sqq. A list of articles on al-Ghazālī in English and some of the European languages published in the various periodicals etc., from 1906-1955 is to be found in Index Islamicus, Cambridge, 1958, pp. 150-52. A fairly comprehensive subject-wise classification of al-Ghazālī’s works and a topic-wise though brief, bibliography can be found in the article “Al-Ghazzālī” in the Encyclopaedia of Islam. In the three sections below an attempt has been made to list: (i) those of al-Ghazālī’s works which can be arranged-in a chronological order with some measure of certainty, (ii) works the authenticity of which has been doubted by the professional students of al-Ghazālī (for both these sections, cf. note No. 24 in the preceding chapter), and (iii) books (or sections thereof) and articles most of which have been referred to in the notes but which are not included in any of the sources mentioned above.

Al-Ghazali Story - Part 8

INFLUENCE

Al-Ghazālī’s influence within Islam has been both profound and most widespread: his works have been and still are being read and studied from West Africa to Oceania more than those of any other Muslim writer, and his teaching has been accepted and made a rule of life more than that of any other theologian. It has been claimed and rightly so that “al-Ghazālī’s influence, taken singly, on the Muslim community has been perhaps greater than that of all the scholastic theologians.” {637} But we hasten to add that, like any other original thinker in the world, al-Ghazālī did not go without his share of criticism. The unprecedented attempt on his part to make orthodoxy mystical and mysticism orthodox, and both philosophical, naturally incurred suspicion and criticism from all schools of thought and all shades of opinion both before and after his death. Liberals have criticized him for his conservatism, and conservatives for his liberalism; philosophers for his orthodoxy, and the orthodox for his philosophy.

Al-Ghazali Story - Part 7

ETHICS

Al-Ghazālī is the best known Muslim writer on moral subjects. But there are some critics31 who have recently made attempts to belittle the importance of his ethical theory by trying to show that it is entirely, or at least mainly, derived from the Aristotelian and Neo-Platonic doctrines and from the writings of the Muslim philosophers whose systems were Hellenic in spirit. Al-Ghazālī was, undoubtedly, a widely read scholar and was, therefore, well versed in the ethical thought of the Greeks, which did influence him. But it would be basically wrong to say that he was dependent on Greek philosophy for his {624} inspiration.

Al-Ghazali Story - Part 6

MYSTICISM

1. Introduction.-It will not be quite true to say that al-Ghazālī’s final resort to Sufi-mysticism was merely the result of his disillusionment with philosophy and dissatisfaction with scholastic theology. This is only a part of the truth; his own confessional statement to this effect in al-Munqidh seems to be rather an over-statement of the actual facts. Sufistic influences had all along been working upon his mind right from his early childhood. 

Al-Ghazali Story - Part 5

5. God’s Knowledge of the Particulars. 61 Al-Ghazālī is very emphatic and uncompromising with regard to the all-circumscribing knowledge of God: “God knows the creeping of the black ant upon the rugged rock in a dark night, and He perceives the movement of the mote in the midst of the air.” 62 Ibn Sina also subscribes to the view that God knows everything: “Nothing, not even as much as a particle of dust in the heavens or on the earth, remains hidden from His knowledge.” 63 Yet, interestingly enough, al-Ghazālī does not hesitate to level a charge of infidelity against him on this score for, according to ibn Sina, though God knows all the particulars, He knows them only in a universal way. This means that God cannot have the perceptual knowledge of particular things but knows them by way of a universal knowledge. Ibn Sina realizes the difficulty of his position and so adds that the understanding of it needs great intellectual subtlety. The reasons that he advances to deny perceptual knowledge to God are fully recognized by al-Ghazālī.

Al-Ghazali Story - Part 4

3. Eternity of the World.-The proof of the philosophers for the eternity of the world starts with certain assumptions with regard to the notions of cause and will. These they take to be true axiomatically: (1) Every effect has a cause. (2) Cause must be the action of some external force other than the effect. (3) Cause or an act of will when executed must immediately lead to the effeet.46 For world’s coming from non-existence to existence there certainly should have been some cause; this cause could not be a physical cause for ex hypothe-si none yet existed. If this cause arose from an act of will by God at some specific time, then the divine will itself should have been determined by some other cause. This cause which led God to change His mind should certainly be outside His mind; but again this was not possible, for nothing outside Him yet existed. Thus, one is forced to conclude that either nothing ever arose from the being of God-which is not true, for the world does existor that the world must have been in existence from all eternity, as an immediate effect of His eternal will.

Al-Ghazali Story - Part 3

D. ATTACK ON THE PHILOSOPHERS

1. Introduction.-Al-Ghazālī’s critical examination of the method and doctrines of the philosophers is the most exciting and important phase of his intellectual inquiry. He was not at all against philosophical investigation as such. His early interest in philosophy is evidenced by the treatises that he wrote on logic such as MiÐyar al-`Ilm fi Fann al-Mantiq: “The Touchstone of Science in Logic” (quite an elaborate treatise) and Mihakk al-Nazar fi al-Mantiq: “The Touchstone of Speculation in Logic” (a smaller work). In the history of Muslim thought his is the first instance of a theologian who was thoroughly schooled in the ways of the philosophers; the doctors of Islam before him either had a dread of philosophy, considering it a dangerous study, or dabbled in it just to qualify themselves for polemics against the philosophers. But al-Ghazālī very strongly realized that to refute a system before literally inhabiting it and getting thoroughly immersed into its very depths was to act blindly. “A man,” he tells us, “cannot grasp what is defective in any of the sciences unless he has so complete a grasp of the science in question that he equals its most learned exponents in the appreciation of its fundamental principles and even goes beyond and surpasses them . . . .”28 In all intellectual honesty he refrained from saying a word against the philosophers till he had completely mastered their systems.

Al-Ghazali Story - Part 2

C. METHOD

The most important thing about al-Ghazālī’s system of thought is its method which may be described as that of the courage to know and the courage to doubt. The best expression of it is given in his famous autobiographical work, al-Munqidh min al-Dalal (The, Deliverer from Error), which he wrote some five years before his death.16 In al-Munqidh al-Ghazālī makes {587} a critical examination of the methods of the various schools of thought current in his time in a manner closely similar to that of Descartes’ (d. 1060/1650) in his Discours de la methods (1047/1637).

Al-Ghazali Story - Part 1

METAPHYSICS

A. INTRODUCTION

Al-Ghazālī occupies a position unique in the history of Muslim religious and philosophical thought by whatever standard we may judge him: breadth of learning, originality, or influence. He has been acclaimed as the Proof of Islam (hujjat al-Islam), the Ornament of Faith (zain al-din) and the Renewer of Religion (mujaddid).1 Al-Subki (d. 771/1370) went so far in his estimation of him as to claim that if there had been a prophet after Muhammad, al-Ghazālī would have been the man.2 To be sure he gathered in his own person all the significant intellectual and religious movements of his time and lived over again in the inwardness of his soul the various spiritual phases developed by Islam. He was in turn a canon-lawyer and a scholastic, a philosopher and a sceptic, a mystic and a theologian, a traditionist and a moralist. His –position as a theologian of Islam is undoubtedly the most eminent. Through a living synthesis of his creative and energetic personality, he revitalized Muslim theology and reorientated its values and attitudes.

What is the Risale-i Nur ?

The Risale-i Nur collection is a six-thousand-page commentary on the Quran written by Bediuzzaman Said Nursi in accordance with the mentality of the age. Since in our age faith and Islam have been the objects of the attacks launched in the name of so called science and logic, Bediuzaman Said Nursi therefore concentrated in the Risale-i Nur on proving the truths of faith in conformity with modern science through rational proofs and evidence, and by decribing the miraculous aspects of the Quran that relate primarily to our century. This collection now has millions of readers both in and outside of Turkey. Thanks to the Risale-i Nur, the Turks managed to maintain their religion despite the most despotic regimes of the past decades. Although its author faced unbearable persecution, imprisonment, and exile, while no effort was spared to put an end to his service to faith, he was able to complete his writings compromising the Risale-i Nur and raise a vast group of believers who courageously opposed the oppression and preserved the dominance of Islam in the country.

The Story Of Bediuzzaman Said Nursi

Bediuzzaman Said Nursi was born in 1876 in Eastern Turkey (the Village of Nurs) and died in 1960 in Urfa in Turkey. Readers may refer to his biography for details of his long and exemplary life, which spanned the last decades of the Ottoman Empire, its collapse after the First World War and the setting up of the Republic, then the twenty-five years of Republican Peoples' Party rule, well-known for the measures taken against Islam, followed by the ten years of Democrat rule, when conditions eased a little for Bediuzzaman.

Abu Nawas and The Qadi

Narrated by Yusuf Omar Osman

In the times of the Amirs in Harar there was a wise man called Abu Nawas. One night he dreamed he was giving a divorce to his beautiful wife. When he woke up he was shocked that he saw this dream. Because he loved his wife very much, he decided not to tell her about the dream. Instead, he went to the Qadi [Islamic judge] for his advice.

The Corpse Pressured The Earth

What's going to someone's corpse squeezed between the earth? That's what happened to the bodies of Al Amir Sayyid Hasan. Because they have dependents debt before he died, Amir gets doom grave.
Excerpted from the book of Dar As-Salam, is told that one day Sayyid Ali sad because his father died. As a child, he helped his father bury them.

The Story About A Young Man Who Becomes An Expert Sufi Heart Of Gold

This is a snippet of a story about a young man who becomes an expert Sufi heart of gold named Abu 'Uthman Al Hiri:

He once said: "For forty years, no matter how the situation destined to me by God, never regret, and how He changed my situation, never makes me angry."

The following story is a testament to the truth of the words of Abu 'Uthman al-Hiri above. Someone who does not trust his words, sending an invitation to him. The invitation was accepted by Abu 'Uthman al-Hiri, then he also went to the man's house. But when he got there the man yelled at him: "O people greedy! Here there is no food for you. Go back home !. "

The Battle of Uhud

Glance Battle of Uhud

Battle of Uhud is a war broke out between the Muslims and the Quraish on 7th Shawwal, 3rd year of Hijri, or coincide with March 22, 625 AD This war occurred less than a year over a week after the Battle of Badr. As usual, the number of soldiers between the two forces are always unbalanced, ie, the Muslim army numbered 700 while the kafir forces totaling 3,000 people. Islamic army led by the Prophet Muhammad while the kafir forces led by Abu Sufyan. Known as the Battle of Uhud occurred near Uhud is located 4 miles from the Prophet's Mosque and has an altitude of 1000 feet off the ground with a length of 5 miles.

The Battle of Badr

The Battle of Badr was the first major battle between the Muslims against their enemies. This war fought on Tuesday, 13 March 624 CE, or 17 Ramadan 2 AH. A small army of Muslims who totaled 313 people battled the Quraish of Mecca totaling 1,000 people. After fighting it out for about two hours, destroying Muslim forces defense Quraish, who then retreated into chaos.

Moses and Harun

MOSES AND HARUN Alaihissalaam

Moses is the boy imran. He was related to the Prophet Harun. Moses was born when Egypt was under the rule of Pharaoh king unjust. Pharaoh is someone who is arrogant, unjust, and even mengakundirinya as a god. Anyone who does not obey will immediately be put to death.

One day the king Pharaoh had a dream. In the dream, he found the land of Egypt was burned, all his people dead, except the people of Israel are alive. Immediately after the king Pharaoh woke up, he commanded the experts nujumnya to menakwilkan its meaning. Of the astrologers was obtained answers, that the dream is a hint of impending am, a man of the people of Israel who would overthrow the Pharaoh.

Muhammad The Last Prophet

Muḥammad (Arabic: محمد‎‎; c. 570 CE – 8 June 632 CE) is the central figure of Islam and widely regarded as its founder by non-Muslims. He is known to Muslims as the "Holy Prophet", almost all of whom consider him to be the last prophet sent by God to mankind to restore Islam, which they believe to be the unaltered original monotheistic faith of Adam, Abraham, Moses, Jesus, and other prophets. He united Arabia into a single Muslim polity and ensured that his teachings, practices, and the Quran, which Muslims believe was revealed to him by God, formed the basis of Islamic religious belief.