Monday, December 21, 2015

Hamza Yusuf: Ensuring Models of Success

Saturday, December 19, 2015

Who am I?

Wherever we are and in whatever time we happen to live, we cannot avoid asking the basic questions of who we are, where we came from, what we are doing here, and where we are going? In everyone's life, especially when one is young, these basic questions arise in the mind, often with force, and demand answers from us. Many simply push them aside or remain satisfied with established answers provided by others in their family or community. [...] But there have always been and still are today the few who take the question "who am I?" seriously and existentially and who are not satisfied with answers provided by others. Rather, they seek to find the answers by themselves, trying with their whole being to delve into the inner meaning of religion and wisdom. They continue until they reach the goal and receive a response that provides for them certitude and removes from them the clouds of doubt. In any case, how we choose to live in this world - how we act and think and how we develop the latent possibilities within us - depends totally on the answer we provide for ourselves to this basic question of who we are, for human beings live and act for the most part according to the image they have of themselves.
-Seyyed Hossein Nasr, The Garden of Truth, pg. 4

Wednesday, December 16, 2015

Take off the sandals if you come
to this valley, for therein is Our Holiness.
Of the two world divest yourself,
and lift the veils of in-betweenness." (Aj).

-Ibn 'Arabī in TSQ, p. 791.

Tuesday, December 8, 2015

"His contemplativeness was inward,

while outwardly he had to face nearly every possible human situation. He experienced being an orphan, living the life of a merchant, suffering persecution. He grieved deeply the loss of his beloved wife Khadījah and his two-year-old son Ibrāhīm, but he also knew the happiness of family life and of final triumph in the world. He, who loved solitude and contemplation, had to deal with the affairs of men and women, with all their frailties and shortcomings. He had to rule over a whole society and to sit as judge in cases of one party's complaints against another. One might say that his mission was to sanctify all of life and to create an equilibrium in human life that could serve as the basis for surrender and effacement before the Divine Truth.
-Seyyed Hossein Nasr, The Heart of Islam: Enduring Values for Humanity, p. 34. 

Wednesday, December 2, 2015

A Prayer

O Author of the book of existence and of the Divine Word that is the Quran, we thank Thee for having given us the opportunity to live day and night for all these years with Thy Word and to be transformed by this indescribable experience. Whatever we have been able to achieve is the result of Thy Succor, and for whatever imperfection exists in our work we take full responsibility, asking Thy Forgiveness before the Throne of Thy Mercy. Absolute Perfection belongs to Thee and to Thy revealed Word alone, and no translation or commentary on Thy Word by human beings can share in a Quality that is Thine alone. Nevertheless, we pray that our efforts be acceptable in Thy sight and that this work becomes a guide for those who wish to navigate upon the ocean of Thy Word, which, although in human language, opens inwardly unto the infinite expanses of Thy Reality. Thou art the First and the Last, the Outward, and the Inward. Amen.
-The Study Quran, pgs. xlix-xlx.

Monday, November 30, 2015

Saudi Arabia to Build World's Tallest Tower..

"وجعل كل قديم حديثاً في عصره."

فأما ابن قتيبة فقال: لم يقصر الله الشعر والعلم والبلاغة على زمن دون زمن، ولا خص قوماً دون قوم، بل جعل الله ذلك مشتركاً مقسوماً بين عباده في كل دهر، وجعل كل قديم حديثاً في عصره.

Tuesday, November 24, 2015

Passing of Dr. Ahmad Sakr

Monday, November 23, 2015

Keynote address at New Approaches to Qur'an, Seyyed Hossein Nasr [2012]

Wednesday, November 18, 2015

Opening of Abdal-Hakim Murad's "Ishmael and the Enlightenment’s crise de coeur"

If the modern West is the civilizational climax of the profane and the material, then Islamic civilization, when it existed, was probably the civilizational climax of the sacred. This function need not be attributed to a spiritual eminence, which Muslims might wish to claim but which is certainly undemonstrable; nor can it be shown that any given Muslim artifact or text was more refined than a cognate production of, say, Hinduism. Rather, Islam's civilizational eminence stemmed from a spectacular plenitude. Of the other religions of the pre-Enlightenment world, only Buddhism rivaled Islam in massively encompassing a range of cultures; however Islam, uncontroversially, was the foundation for a still wider range and variety of cultural worlds. In particular, we may identify distinctive high civilizations among Muslim Africans, Arabs, Turks (including Central Asians), Persians (including, as an immensely fertile extension, Muslim India), and the population of the Malay Archipelago, radiating from the complex court cultures of Java.
-Tim Winter, ‘Ishmael and the Enlightenment’s crise de coeur: a response to Koshul and Kepnes,’ in Basit Bilal Koshul and Stephen Kepnes (eds.), Scripture, Reason, and the contemporary Islam-West encounter: studying the ‘Other’, Understanding the ‘Self’ (New York and Basingstoke: Palgrave Macmillan, 2007), 149-175.