Islam

A Young Muslim's Guide to the Modern World by Seyyed Hossein Nasr

By Seyyed Hossein Nasr

A tender Muslim's advisor to the trendy global, through one among Islam's maximum modern students, used to be written particularly for Muslims, and particularly younger Muslims, urging them to get to grips with their faith and to achieve an figuring out of the trendy international from the Islamic standpoint with the intention to reply certainly to its demanding situations. This advisor, the 1st of its variety in any language, provides an exposition of the lessons of Islam as printed within the Qur'an, defined within the hadith and Sunna of the Prophet and commented upon by means of Muslim students and thinkers, in addition to outlining the Western spiritual and highbrow culture. --This textual content refers back to the mass marketplace paperback variation of this title

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One of the many meanings of the verse, "Allah is the First and the Last, the Inward and the Outward," (LVII:3) is that Allah is the origin and end of the universe. He is also the inner meaning of all things and even the outward signs or the outward aspect of things reflect His Names and Qualities. The whole of the world which we know and are able to experience is created by Allah. It is not eternal although the act of creation of Allah has, of course, no origin in time; otherwise there would be a change in the Divine Nature which Islam does not accept.

We must shun what is evil or more specifically what the Quran and lfadith consider to be evil. We must live according to the Will of Allah as revealed in the Quran and expanded and further clarified in the lfadith and Sunnah. The eschatological realities of individual human life are described in great detail in later Islamic literature especially in Quranic commentaries and commentaries upon the lfadith. There are many books in Arabic and other Islamic languages based on the twin sources of the Quran and lfadith which describe the experiences of the soul after death.

He is also the inner meaning of all things and even the outward signs or the outward aspect of things reflect His Names and Qualities. The whole of the world which we know and are able to experience is created by Allah. It is not eternal although the act of creation of Allah has, of course, no origin in time; otherwise there would be a change in the Divine Nature which Islam does not accept. The whole cosmic order as we know it and as we see it, has an origin and an end. The origin issues from the Divine Command kun fa-yakun, "Let there be and it is," (XXXVI:82), and it returns back unto Him.

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