A Key to Wisdom (original) (raw)
Related papers
2003
Attraction to the invisible world is in man's primordial nature 2. The Straight Path means a combination of exoterism and esoterism 3. The Holy Qur‹ān calls for purification along with intellection 4. Mullā Ó Sadrā's recommendation for humility of the heart and acquiring intellectual sciences 5. The chain of gnostics during the last hundred years 6. Reasons and motivations for compilation of this treatise ⁄ 7. The human being in the darkness of materialism 8. Wayfaring and spiritual journey according to the gnostics 9. Difficulties in passing through the intermediate world and the realm of multiplicity of the soul vii 10. The spiritual traveler entering the realm of spirit 11. The goal of the traveler is companionship with God and His Image 12. Murāqabah, its stages, and effects 13. The meaning of wine (mey) according to gnostics 14. The traveler observes his own soul 15. The traveler observes Divine Names and Attributes 16. Immersion in the Divine Essence of the Lord and subsistence in the Worshiped 17. The station of being present in the world of multiplicity while simultaneously witnessing and experiencing the realms of Divine Lordship 18. Reasons why not everyone can reach the station of human perfection 19. The inability of words to describe the realities of the lights of catharsis and the Realms of Divine Lordship 20. The world of sincerity (khulūÓ s) and its hierarchy 21. Peculiarities and manifestations of sincerity of essence (khulūÓ s-i dhātī) 22. Freedom from the world of multiplicity is one of the first and most essential necessities of spiritual journey 23. One's detachment from one's essence 24. The need for Divine Grace for total victory in the struggle against the carnal soul 25. The necessity of observing all religious duties throughout spiritual journey 26. Observing religious duties by the Perfect Man is by virtue of perfection, and not for finding proximity to God 27. Brief description of the realms preceding the realm of sincerity (khulūÓ s) according to Qur‹ān viii Contents K H U LŪÓ S ⁄ 28. The Greater Islām (Islām-i Akbar) 29. The Greater Faith (Īmān-i Akbar) 30. The Greater Migration (Hijrat-i Kubrā) 31. The Greater Spiritual Struggle (Jihād-i Akbar) 32. The Greatest Submission (Islām-i a⁄aÔ zam) 33. The Greatest Faith (Īmān-i a⁄aÔ zam) 34. The Greatest Migration (Hijrāt-i ⁄uÔ zmā) and the Greatest Spiritual Struggle (Jihād-i a⁄aÔ zam) 35. Choosing to Die 36. Explanation: Special privileges granted to Muslim spiritual travelers over travelers of of previous religions 37. The Station of Righteousness (Ò SulūÓ h) 38. Different kinds of righteousness (Ò SalāÓ h) ⁄ 39. The necessity to seek reason to prove the truth of religion 40. The effects of lamentation and pleading to God with humility to find faith in the World of Meaning 41. Conversation between the prophet Ò HaÓ drat-i Idrīs with ⁄Allāmah Ò TabāÓ tabā‹ī in a dream 42. God will guide those who search guidance from Him with sincerity and purity of heart Contents ix 43. Knowledge and action complement each other 44. The necessity of having bodily organs share the joy of faith 45. The absence of sadness and fear for the selfless traveler 46. Wayfaring in the Angelical Kingdom is not in contradiction with being in this world 47. Prayers and supplications of the Shī⁄ite Imāms were not merely for guiding and teaching purposes
The Paradise Concept and Discourse According to Mufassir Fakhr Al-Din Al-Razi
International Journal of Academic Research in Business and Social Sciences, 2022
The fundamental issue in Islam that has to be stressed is the topic of faith. Some streams or sects dispute this topic using the arguments of naqal (revelation), 'aql (reason), and the way to comprehend the unique Quranic verses. Among them are the Ahl Sunnah wal Jamaah sects of Ash'arites, Mu'tazilites, and others. Among the topics covered are divinity, prophethood, and sam'iyyat, which are supernatural elements that every Muslim must be aware of and believe in. Thus, this study will address one of the aspects of sam'iyyat that is concerned with the subject of paradise according to Imam Fakhr al-Din al-Razi, an important Ash'arite figure, based on his interpretation in his tafsir work, Mafatih al-Ghayb. Views on the issue from numerous different exegetes will also be discussed as a comparison to analyze the variances and similarities of their perspectives. In this article, certain viewpoints from other sects, especially Mu'tazilites, were also addressed to clarify the distinctions between Ash'arites. This study employed qualitative research using a content analysis approach. The data collected through a document analysis based on the problems faced and was analysed using a thematic descriptive method. The results showed that the paradise of reward for the believers has been created and it is located higher than the seventh stage of the sky. The rewards were referring to the bestowal of paradise and its enjoyments and the cause of human behavior to worship Allah Almighty, which is referred to as al-hidayah. The dwellers of the paradise can also see Allah Almighty in the hereafter through the sixth senses which will be given by Allah Almighty for the dwellers of the paradise.
Reflections of a Sufi, 2018
The fifty-two chapters (not counting five appendices) that make up the main body of this book encompass lectures, articles, and letters/e-mails written over a period of about eleven years (from about 1998 through 2009). The material covers a variety of thematic topics both within Islam, in general, as well as in relation to its mystical dimension of tasawwuf - known in the West as 'the Sufi path' or 'sufism' - in particular. Taken collectively, the chapters and appendices provide a very good introduction to both the Sufi path and Islam.
2003
Attraction to the invisible world is in man's primordial nature 2. The Straight Path means a combination of exoterism and esoterism 3. The Holy Qur‹ān calls for purification along with intellection 4. Mullā Ó Sadrā's recommendation for humility of the heart and acquiring intellectual sciences 5. The chain of gnostics during the last hundred years 6. Reasons and motivations for compilation of this treatise ⁄ 7. The human being in the darkness of materialism 8. Wayfaring and spiritual journey according to the gnostics 9. Difficulties in passing through the intermediate world and the realm of multiplicity of the soul vii 10. The spiritual traveler entering the realm of spirit 11. The goal of the traveler is companionship with God and His Image 12. Murāqabah, its stages, and effects 13. The meaning of wine (mey) according to gnostics 14. The traveler observes his own soul 15. The traveler observes Divine Names and Attributes 16. Immersion in the Divine Essence of the Lord and subsistence in the Worshiped 17. The station of being present in the world of multiplicity while simultaneously witnessing and experiencing the realms of Divine Lordship 18. Reasons why not everyone can reach the station of human perfection 19. The inability of words to describe the realities of the lights of catharsis and the Realms of Divine Lordship 20. The world of sincerity (khulūÓ s) and its hierarchy 21. Peculiarities and manifestations of sincerity of essence (khulūÓ s-i dhātī) 22. Freedom from the world of multiplicity is one of the first and most essential necessities of spiritual journey 23. One's detachment from one's essence 24. The need for Divine Grace for total victory in the struggle against the carnal soul 25. The necessity of observing all religious duties throughout spiritual journey 26. Observing religious duties by the Perfect Man is by virtue of perfection, and not for finding proximity to God 27. Brief description of the realms preceding the realm of sincerity (khulūÓ s) according to Qur‹ān viii Contents K H U LŪÓ S ⁄ 28. The Greater Islām (Islām-i Akbar) 29. The Greater Faith (Īmān-i Akbar) 30. The Greater Migration (Hijrat-i Kubrā) 31. The Greater Spiritual Struggle (Jihād-i Akbar) 32. The Greatest Submission (Islām-i a⁄aÔ zam) 33. The Greatest Faith (Īmān-i a⁄aÔ zam) 34. The Greatest Migration (Hijrāt-i ⁄uÔ zmā) and the Greatest Spiritual Struggle (Jihād-i a⁄aÔ zam) 35. Choosing to Die 36. Explanation: Special privileges granted to Muslim spiritual travelers over travelers of of previous religions 37. The Station of Righteousness (Ò SulūÓ h) 38. Different kinds of righteousness (Ò SalāÓ h) ⁄ 39. The necessity to seek reason to prove the truth of religion 40. The effects of lamentation and pleading to God with humility to find faith in the World of Meaning 41. Conversation between the prophet Ò HaÓ drat-i Idrīs with ⁄Allāmah Ò TabāÓ tabā‹ī in a dream 42. God will guide those who search guidance from Him with sincerity and purity of heart Contents ix 43. Knowledge and action complement each other 44. The necessity of having bodily organs share the joy of faith 45. The absence of sadness and fear for the selfless traveler 46. Wayfaring in the Angelical Kingdom is not in contradiction with being in this world 47. Prayers and supplications of the Shī⁄ite Imāms were not merely for guiding and teaching purposes
2003
Attraction to the invisible world is in man's primordial nature 2. The Straight Path means a combination of exoterism and esoterism 3. The Holy Qur‹ān calls for purification along with intellection 4. Mullā Ó Sadrā's recommendation for humility of the heart and acquiring intellectual sciences 5. The chain of gnostics during the last hundred years 6. Reasons and motivations for compilation of this treatise ⁄ 7. The human being in the darkness of materialism 8. Wayfaring and spiritual journey according to the gnostics 9. Difficulties in passing through the intermediate world and the realm of multiplicity of the soul vii 10. The spiritual traveler entering the realm of spirit 11. The goal of the traveler is companionship with God and His Image 12. Murāqabah, its stages, and effects 13. The meaning of wine (mey) according to gnostics 14. The traveler observes his own soul 15. The traveler observes Divine Names and Attributes 16. Immersion in the Divine Essence of the Lord and subsistence in the Worshiped 17. The station of being present in the world of multiplicity while simultaneously witnessing and experiencing the realms of Divine Lordship 18. Reasons why not everyone can reach the station of human perfection 19. The inability of words to describe the realities of the lights of catharsis and the Realms of Divine Lordship 20. The world of sincerity (khulūÓ s) and its hierarchy 21. Peculiarities and manifestations of sincerity of essence (khulūÓ s-i dhātī) 22. Freedom from the world of multiplicity is one of the first and most essential necessities of spiritual journey 23. One's detachment from one's essence 24. The need for Divine Grace for total victory in the struggle against the carnal soul 25. The necessity of observing all religious duties throughout spiritual journey 26. Observing religious duties by the Perfect Man is by virtue of perfection, and not for finding proximity to God 27. Brief description of the realms preceding the realm of sincerity (khulūÓ s) according to Qur‹ān viii Contents K H U LŪÓ S ⁄ 28. The Greater Islām (Islām-i Akbar) 29. The Greater Faith (Īmān-i Akbar) 30. The Greater Migration (Hijrat-i Kubrā) 31. The Greater Spiritual Struggle (Jihād-i Akbar) 32. The Greatest Submission (Islām-i a⁄aÔ zam) 33. The Greatest Faith (Īmān-i a⁄aÔ zam) 34. The Greatest Migration (Hijrāt-i ⁄uÔ zmā) and the Greatest Spiritual Struggle (Jihād-i a⁄aÔ zam) 35. Choosing to Die 36. Explanation: Special privileges granted to Muslim spiritual travelers over travelers of of previous religions 37. The Station of Righteousness (Ò SulūÓ h) 38. Different kinds of righteousness (Ò SalāÓ h) ⁄ 39. The necessity to seek reason to prove the truth of religion 40. The effects of lamentation and pleading to God with humility to find faith in the World of Meaning 41. Conversation between the prophet Ò HaÓ drat-i Idrīs with ⁄Allāmah Ò TabāÓ tabā‹ī in a dream 42. God will guide those who search guidance from Him with sincerity and purity of heart Contents ix 43. Knowledge and action complement each other 44. The necessity of having bodily organs share the joy of faith 45. The absence of sadness and fear for the selfless traveler 46. Wayfaring in the Angelical Kingdom is not in contradiction with being in this world 47. Prayers and supplications of the Shī⁄ite Imāms were not merely for guiding and teaching purposes
In the encyclopedic poetry of one of Islam's most prominent mystics, Jalâl ad-Din Rumi (1207-73), one can discover a great deal about the main lines of classical Islamic cosmology and psychology. Conceiving of all of creation as a mirror with two sides, both of which have their reflective values, Rum! describes both the macrocosm and the microcosm as theaters of divine revelation. In the end, one must come to know God's reflection in the intimacy of the solitary heart; but the cosmos will do for a start. Through his classic understandings of space, time, causality, the evolution of consciousness, and the attractive power of like beings in creation, Rumi tells of Creation's potential for making known the Creator. And in his images of body, spirit, intellect, and heart, the poet limns the outlines of the essentially human. In the process, he proceeds from macrocosm to microcosm and back; for just as the heart of the individual is the locus of God's reflection in the person, His prophets are as Heart to the Body of the cosmos, in their function of revealing the divine presence and word. Jalâl ad-Dïh Rumi (1207-73) is widely reputed to be one of Islam's foremost mystical poets. His works, written almost exclusively in Persian, include some 35,000 lines of lyric poetry; a fascinating 25,000 line "epic" called the Spiritual Couplets (usually known as the Masnavi); a book of prose discourses; and 150 letters. In the early thirteenth century,
KANZ PHILOSOPHIA NORŪZ: TREADING TIME, NATURE, FAITH AND CULTURE
ABSTRAK Norūz merupakan salah satu perayaan tertua sepanjang sejarah yang masih hidup dan dirayakan oleh beragam kalangan yang memiliki ikatan sejarah dengan kebudayaan Persia. Penelitian ini menyuguhkan pedekatan dari berbagai sisi: historis, religious, simbolis, dan ilmiah, yang ditujukan untuk menelusuri Norūz dalam perjalanan sejarah, menelaah signifikansinya dalam menentukan sebuah penanggalan matahari yang akurat, perkembangannya dalam beragam tradisi keagamaan dan, akhirnya, proses Islamisasi atasnya. Kajian ini juga menyuguhkan telaah analitis atas " Jamuan Haft-Sīn " — tujuh hal tertentu yang disajikan terkait perayaan Norūz—beserta muatan makna simbolis di baliknya. ABSTRACT Norūz, is among the oldest celebrations in history that is still alive and observed by various peoples that historically share Persian culture. This research presents a multifaceted approach to the subject: historical, religious, symbolic and scientific., and is aimed at tracing Norūz in the history, its significance in the setting of an accurate solar calendar, its evolvement in various religious traditions and, eventually, the process of its Islamization. It also provides an analytical account of the " Haft-sīn Spread " – a setting of seven items that are closely associated with the celebration of Norūz – and their symbolic significance.
"The way of seeing of Kazi Nazrul Islam."
In this writing, I have portrayed a non-sociological figure from south Asia named Kazi Nazrul Islam. I have investigated a verse collection of Nazrul's poems called 'Sanchita'. I also want to clarify by saying that I have related his poetry in the light of people's perception. I have no hesitation in admitting that I have consciously avoided the so-called academic style of writing. I think that Nazrul is a unique figure who should not be portrayed in any traditional way of seeing. If there is done something like the above case, his way of seeing may not be appropriately portrayed. Introduction: