Hamid Entezam

Most people aspire to improve themselves- to grow and prosper. Throughout human history, scholars and sages have pondered the nature of personal growth and the means for achieving it. Broadly speaking, two camps have emerged. Materialist thinkers focus on external progress as the path to happiness: a college degree, new and marketable technical skills,  a good-paying job, business and political connections… These also constitute the yardsticks for measuring success in life. Spiritual teachers take a different path; they turn their focus “inward” and anchor personal growth in inner development.  In this presentation, we will discuss some of Rumi’s teachings about self-development.

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Pope Francis died in April 2025. During his tenure as head of the Catholic Church, he worked hard to build bridges between Christians and Muslims. To honor his memory, this presentation explores Rumi’s insights on religious diversity and tolerance. Rumi sees an inherent unity among all messengers of God (and faith traditions by extension). He likens messengers of God to lamps, and their teachings to light:

دَه چراغ اَرْ حاضر آید در مکان                 هر یکی باشد بصورتْ غیرِ آن

فَرق نَتْوان کرد نورِ هر یکی           چون به نورَش رویْ آری، بی‌شکی

“If you put ten lamps in a room, each lamp may have a unique shape and form. The lamps are different, but the light is the same: it comes from Beyond.”

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The Ramadan fast is typically understood as a religious “obligation”; a Muslim is required to fulfill this obligation to secure God’s pleasure. The observant Muslim celebrates the successful discharge of his obligation in Eid al-Fitr. In this view, Eid al-Fitr is an Islamic “holiday” or “festival”. However, both the Ramadan fast and Eid al-Fitr have a much deeper meaning and significance. Muslim mystics view the Ramadan fast as a spiritual discipline; the ultimate goal of the observant Muslim is to foster spiritual development and to cultivate qualities of character. The culmination of his labor is “Fitr”: re-birth and renewal. In this presentation, we will explore the spiritual meaning of  “Eid” and “Fitr” in Islam’s mystical tradition.

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Self-purification (تزکیه نفس) is a core principle in Islam: it is key to an ethical and spiritually fulfilling life. For this reason, Sufi Muslims consider self-purification the Greater Jihad (جهاد اکبر). As we go through the maze of life, our inner space (heart / soul / self) can become corrupted by negative thoughts,  excessive desires, greed, anger and harmful behavior. In this state, we will lose our moral sensitivity and receptivity to God. Self-purification is a conscious effort to detoxify our “self”. In this presentation, we will address these questions: What does “self-purification” mean? Why is it so important? What are some of its benefits? How can we purify our “self”? 

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Starting with Epicurus some 2300 years ago, some philosophers have argued that we cannot reconcile the existence of evil with the idea of a loving God who is All-Knowledgeable and All-Powerful. If God is Just, why is there so much disparity / inequality among humans in terms of abilities, IQ, physical attractiveness and circumstances of birth ? If God is fair and just, why must some people suffer while others prosper? This question goes to the heart of the notion of Divine Justice. In this presentation, we will examine Divine Justice through the verses of the Holy Quran and the teachings of Rumi.

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The holy Quran makes a sweeping statement about “suffering”: “Truly, God created man in travail.” (90:4). This is a sobering pronouncement from our Creator: pain and anguish go hand in hand with living in the natural world. However, Rumi sees “meaning” and spiritual value in suffering. Suffering can be transformed into growth. In fact, both Rumi and the Buddha agree that suffering and enlightenment are closely related. In this presentation, we will discuss what the Quran and Rumi say about suffering.

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Spiritual teachers in all religious traditions say that- suffering is an unavoidable part of life. This is a tough pill to swallow for citizens of the modern world, whom are raised to believe that they are entitled to happiness: if you work hard and abide by the rules, you are guaranteed to enjoy a pleasant life. Yet, we can clearly see that suffering visits everyone around us- regardless of their state or status in life. Buddhism arguably has the most comprehensive and systematic teachings on the subject of “suffering”. The Buddha said: “all I teach is suffering and the end of suffering.”  In this presentation, we will explore the Buddha’s teachings on how to cope with suffering in life.

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The rise of Sufism in early Islam coincided with the height of the Dark Ages in Europe. At a time when Europe was plagued by the Inquisition, and the Christian Church burnt people alive at the stake for heresy, Muslim Sufis taught tolerance and respect for “other” faiths. Contemporary Muslim societies have a rich tradition of tolerance in their own history to draw inspiration from. In this presentation, we will discuss real life stories of early Sufi masters and how they practiced tolerance in their daily lives.

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Session 36. Islam is often portrayed as a harsh and intolerant religion in Western media- a view that is mostly informed by actions of extremists such as ISIS, Wahhabi Salafis and the ruling clerics in Iran. But, a careful examination of the Quran shows that the Prophet Mohammad encouraged tolerance among his followers. Quran’s stance on tolerance is rooted in some of its keys teachings: 1) humanity has one universal nature; 2) cultural and religious diversity is God’s Will; 3) there is not a single way to salvation; 4) other religions have a divine origin. These teachings lay a firm foundation for tolerance in Islam. In this presentation, we will examine Quran’s position on religious tolerance.

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Compassion is viewed by many as an ethical virtue. But, Islam takes it much further: compassion pertains to the essence of God, the Creator. Thus, the universe is a showroom of God’s compassion. The universe and all its inhabitants owe their very existence to God’s compassion. Adam (the human prototype) was created on the image of God, which implies that our humanity rests on “compassion”. If someone lacks compassion, he is still an ape- not a man. In this presentation, we will explore A) what compassion entails, B) what the Quran teaches about compassion, and C) some practical examples of compassion for daily life.

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