<div style="text-align: justify;">A collection of the long-unavailable tafasir, or commentaries on the Qur'an, which help to properly explain and contextualize the revelation, this series aims to make leading exegetical works—in translation, unabridged, and faithful to the letter and meaning of the Arabic—widely available for study and research.</div>
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<div style="text-align: justify;">The earliest surviving Sufi commentary on the Qur'an, this record is not only one of the few authenticated works in Tustari's name but is also a key source for understanding the mystical thought and teachings of this important and influential Sufi. In addition to insights into the spiritual significance of almost 1,000 verses of the Qur'an, this commentary, presented in complete English translation for the first time, includes numerous references to traditions of the Prophet, explanations of the ethical and mystical dimensions of the religious life, stories of the prophets, and anecdotes about earlier mystics. Generously augmented with explanatory footnotes throughout, the book will provide readers with an invaluable introduction to the Sufi tradition of Qur'anic interpretation and acquaint them with spiritual doctrines fundamental to the later development of Sufism.</div>

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Tafsir Al-Tustari

This title is not meant to offend anyone. It is my own personal feeling. I was a Christian for 40 years and still could not understand what the Minister was saying. I was reading the Bible, sometimes. Like most Christians I didn't understand it. I kept telling myself I want to go to Heaven. What do I have to do? I believed I had done what God wanted me to do. My family was teaching me from the Bible. When I read on my own I couldn't understand it. I was going to Sunday school every week, Bible Study on Wednesday, Revival Meetings with my uncle, and Bible camp in the summer. I can still remember waking up crying in the middle of the night. Dreaming I was going to go to Hell. I called my uncle on the telephone and woke him up. I really wanted to know the truth and I couldn't find it. I just couldn't understand from the teaching of the Bible. Looking back I now realize why I was so confused. Because as a Christian, I never believed I would go to heaven. This hopelessness led me to ask questions that no Christian could answer.

It Feels Like Somebody Lied to Me

<div style="text-align: justify;">by Abd al-Razaq al-Kashani, or Qashani (+1329)
He was one of those people who spread the notion of wahdat al-wujud as was developed in "Ibn Arabi's school" and attributed to Ibn Arabi who never used the term. What many people believe is Ibn Arabi's thought is the product of Qashani's Avicennian (Ibn Sina) metaphysics mixed with some Ibn Arabi's ideas. In comparison to Ibn Arabi, Qashani is easy to read because he, unlike Ibn Arabi, made a deliberate effort for his ideas to be more accessible and systematic.
"Among al-Kashanī’s numerous extant writings, one of the most frequently printed is his Qur’an commentary. However, despite the virtually uncontested ascription of the Tawilat al-Quran to al-Kashani, this text has been repeatedly printed by modern publishing houses under the name Tafsir al-Quran al-Karim and ascribed to Ibn Arabi himself; as one scholar has suggested, this strategy is probably at least in part a marketing ploy."</div>

Tafsir al-Kashani

<p style="text-align: justify;">Kashf al-Asrar: The Unveiling of the Mysteries.The volume is arranged in the order of the chapter and verses of the Qur'an and 1,500 pages of Persian text. There are 97 chapters, each corresponding to one Qur'anic chapter (which is to say that 17 of the short chapters do not have commentaries). Each chapter consists of explanations of from one or two to as many as 85 verses. Topics include most of the major issues in Islamic theology, metaphysics, cosmology, and spiritual psychology. The language is relatively simple and poetic, making the book much easier to access than any Qur'anic commentary now available in English, not to mention the numerous impenetrable tomes of Islamic thought.</p>

Rashid al-Din Maybudi’s Kashf al-Asrar

<div style="text-align: justify;">A collection of the long-unavailable tafasir, or commentaries on the Qur'an, which help to properly explain and contextualize the revelation, this series aims to make leading exegetical works—in translation, unabridged, and faithful to the letter and meaning of the Arabic—widely available for study and research.</div>
<div>Subtle Allusions (Latāif al-ishārāt) is a line-by-line Arabic Qurānic commentary by the scholar and Sufi master Abū l-Qāsim al-Qushayrī (d.465/1074), who was also the author of the influential and widely read handbook on Sufism known as the Risāla. Qushayrī believed, like other Sufis, that the Qurān has layers upon layers of meaning, and that the attempt to reduce these layers to definitive interpretations demonstrates the limitations of the intellect rather than fidelity to the text. He suggested instead that the meaning of the Qurān is something to be discovered on an ongoing basis by individuals who are deeply engaged in reflection and other spiritual practices. Qushayrī demonstrates this kind of interpretation in the Latāif with his own and other Sufis' comments and meditations on the entire Qurān, not just the passages that would seem to be particularly conducive to a more interiorized or mystical reading. The commentary is noteworthy for its literary quality.
Although Qushayrī sometimes writes as the religious scholar he was, he also uses poetry, metaphors, and word play to make his points. It is a literary form of exegesis that is learned, flexible and elegant. The translation here is based on the Arabic printed edition of the Latāif edited by Ibrāhīm Basyūnī, with reference to two additional manuscript sources. Part I includes Qushayrī's extensive commentary on sūras 1 through 4.</div>

Abul-Qasim al-Qushayri’s Lataif al-Isharat- part1

The book contains detailed information and descriptions that show how the Bible was changed and tampered with over the past two millennia. The account and the discussions presented are based on, and collected from, the writings of Christian authors, the Church and the Bible.

What Did Jesus Really Say?

The Royal Aal al-Bayt Institute for Islamic Thought (RABIIT) is an international Islamic non-governmental, independent institute in Amman, Jordan. It is affiliated with the Royal Islamic Strategic Studies Centre.
The late King Hussein Bin Talal established the Institute in 1980, and entrusted it to Prince Hassan bin Talal. It passed on to Crown Prince Hamzah bin Al Hussein on August 8, 1999, and then to Prince Ghazi bin Muhammad, who is the chair of the Board of Trustees.[citation needed]
Fellows of the Institute attend a conference every 2–3 years. The last one was held in September 2010, under the title "Islam and the Environment".
The institute was the leading sponsor of the statements, The Amman Message and A Common Word Between Us and You.

Aim
Serve Islam and humanity at large; promote awareness of Islam and Islamic thought; rectify unsound ideas and misconceptions about Islam; highlight the Islamic intellectual contribution and its impact on human civilisation; deepen the dialogue and foster cooperation between the schools of Islamic jurisprudence; highlight the achievements of Aal al-Bayt and their calling for middle ground, moderation and tolerance; foster the encounter of Muslim scholars, the strengthening of their intellectual links and exchange of opinions; cooperate with research centres, institutes, academic entities and universities in accordance with the objectives of the Institute.

History
The Royal Aal al-Bayt Institute for Islamic Thought was established in 1980 under the name of “The Royal Academy for Islamic Civilization Research (Aal al-Bayt Institute) by His Majesty the late King Hussein Bin Talal - may God rest his soul - and commenced its activities in 1981.

IRD Activities
Muslim Dialogue
The Institute undertook in its basic law (article 4F) to “deepen the dialogue and reinforce cooperation between the seven Islamic schools of jurisprudence: Hanafi, Maliki, Shafi'i, Hanbali, Ja'fari, Zaydi and the Ibadi with the aim of unifying them to achieve the maximum degree of affinity among them”. The Institute's view is that many of the ideas of the followers of a particular Islamic school of jurisprudence are lacking in clarity owing to many reasons, among which are: ignorance of the texts of those schools of jurisprudence and the orientations and opinions of their scholars and jurists, as well as fanaticism regarding outdated issues. Moreover, the Institute has noted that the distance between the schools of jurisprudence intensifies the gap between Muslims, while the only means for removing this gap is to convene successive meetings through which each side is exposed to the opinions of the other, which matter will engender mutual understanding which will by necessity lead to the conclusion that Islam is one, and that all Muslims, irrespective of differences in the interpretation of Islamic law (in terms of secondary issues) resulting from different eras and locations or events, are in agreement regarding the fundamentals. A series of academic symposia was held with the participation of scholars from all the Islamic schools of jurisprudence mentioned above. In each symposium, studies and papers on a specific topic dealing with the opinions of scholars representing each school of jurisprudence (regarding such topic) are to be presented, as well as indicating the sources and references of the scholars of the school. Then, a dialogue about the papers presented takes place between the scholars participating in the symposium. The outcome will be a book containing the preceding

Muslim-Christian Dialogue
The idea of Muslim-Christian Dialogue is exemplified in the importance of exchanging ideas and conceptions on the Arab, local and global levels, in its strong impact in building bridges of confidence among the people of the dialogue, and in strengthening understanding, particularly in this age where no society or country can afford to live isolated from the regional and international currents by virtue of the new technologies of mass communication. Thus, the dialogue is one of these tools which is used to communicate with these cultural and intellectual currents and to keep abreast of them. The aim of this consultation was to present a modern, integrated Islamic conception of the values and systems in Islam, in order to clarify through this conception the Islamic cultural project, and to enable it to interact with the global discourse and have influence thereon, by virtue of its originality and ability to development and offering. Thus, this dialogue contributes to presenting the true image of Islam. The Aal al-Bayt Institute began this dialogue in 1984 with the Independent Commission on Christian-Muslim Relations (Windsor, UK). Then it gradually expanded to dialogues in cooperation with the Orthodox Church, represented by the Orthodox Centre in Chambesy, Switzerland, with the Catholic Church represented by the Pontifical Council for Interreligious Dialogue, and with the German Evangelical Church represented by the Evangelical Church in Hannover. Each consultation had a theme and sub-themes. On each sub-theme two research papers were presented by a Muslim writer from an Islamic point of view. Each paper had a written commentary by a participant from a faith other than that of the paper writer, followed by a plenary discussion. Before the concluding session, small workshops convened to draft recommendations or general ideas to be included in a final report on the consultation. Two Arabic and English versions were published on each consultation comprising the research papers, commentaries and debates of each consultation. Around 40 Muslim and Christian scholars and youths participated in each consultation.

Royal Aal al-Bayt Institute for Islamic Thought

Royal Aal al-Bayt Institute for Islamic Thought

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