Chinese Islam with Professor Naoki Yamamoto


From the Divine to the Human: New Perspectives on Evil, Suffering, and the Global Pandemic Program – Jun 28-30, 2022


Details including registration can be found at:

How A Near-Death Experience Converted This Catholic To Islam | Hamza Yusuf & Jordan Peterson

Hamza Yusuf is an American neo-traditionalist Islamic scholar, co-founder of Zaytuna College, and the author of seven books, including Purification of Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart; Agenda to Change our Condition, and The Marvels of the Heart: Science of the Spirit

The roots of our present crisis: coloniality, race, religion and climate – Oludamini Ogunnaike presented by the University of Cincinnati

Essential Advaita

Essential Advaita

A Serious Call to a Devout and Holy Life – Adapted to the State and Condition of All Orders of Christians

Law, A Serious Call To A Devout And Holy Life

Hamza Yusuf | The Global Philosophy of Religion Project

Hamza Yusuf | The Global Philosophy of Religion Project

The Importance of Sufism in Chinese Islam (with Sachiko Murata)


Cemalnur Sargut Hocam asked us to say something about the significance of the Kenan Rifai Chair of Islamic Studies at Peking University, which we inaugurated in the Spring of 2012. As many of you know, the Kenan Rifai Chair is housed in Te Institute of Advanced Humanistic Studies. The Institute was founded by Professor u Weiming in 2010 shortly after he retired after thirty years at Harvard. During our timein China we taught one course at Peking University, another at Minzu University, and we participated in several conferences and workshops. We met many of the foremost Chinese scholars of Islam and we had a number of talented students


ISLAM, YOGA AND MEDITATION (from Routledge Handbook of Yoga and Meditation Studies) – Patrick DSilva


How have Muslims responded to, engaged with and developed original versions of yoga and meditation? This chapter provides a brief historical overview with an emphasis on Muslim communities in South Asia, especially during the Mughal period. This first part of the chapter establishes the basic framework for understanding the earliest surviving texts demonstrating Muslim engagement with yoga in South Asia, as well as the most important texts and individuals who stand out as key examples of how this engagement develops over subsequent centuries. This chapter also pays special attention to the translation and circulation of a set of Śaivite divination techniques centred on the breath known as Śiva-svarodaya (sometimes svara-yoga or svara-jñāna) from Sanskrit and Hindi into Persian and Arabic as ilm-i dam/ilm al-dam (‘the science of the breath’).1 The second part examines meditation, with an emphasis on the Sufi rituals known as dhikr, the ‘remembrance’ of God. The third section analyses contemporary concerns and controversies regarding Muslims and yoga


Sayyid Ḥaydar Āmulī’s Seal of Absolute walāya: A Shīʿī Response to Ibn ʿArabī – Mohammed Rustom


In Ibn ʿArabī’s (d. 638/1240) highly developed theory of walāya (‘sainthood’ or ‘friendship with God’), Jesus is conceived of as the ‘Seal of Absolute walāya’ whereas Ibn ʿArabī is the ‘Seal of Restricted walāya’. After explaining how Ibn ʿArabī understands these two designations, we shall move on to Sayyid H aydar Āmulī’s (d. ca. 787/1385) critique of Ibn ʿArabī’s hagiology. Although Āmulī was one of Ibn ʿArabī’s most prominent Shīʿī admirers, he was opposed to the identification of Jesus as walāya’s Absolute Seal and Ibn ʿArabī himself as its Restricted Seal. Instead, Āmulī contends, these titles can only apply to ʿAlī b. Abī T ālib (the first Shīʿī Imam) and the Mahdī (the twelfth Shīʿī Imam) respectively. In order to demonstrate his point, Āmulī deploys his arguments from three different perspectives, namely those of transmission (naql), the intellect (ʿaql), and unveiling (kashf). Since Āmulī’s understanding of the Seal of Restricted walāya turns out in many ways to be a natural corollary to his identification of the Seal of Absolute walāya, this article will only be concerned with Āmulī’s explication of the latter. It is hoped that this investigation will help shed greater light on a key feature of Āmulī’s Imamology, which is inextricably tied to his simultaneous critical reading of, and commitment to, Ibn ʿArabī.