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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The writer of the Epistle on Sufism, Abu'l-Qasim al-Qushayri (376-465 H / 986-1074 CE), was once a recognized Sunni Shafi'i Ash'ari pupil and mystic (Sufi) from Khurasan in Iran. His Epistle is without doubt one of the most well-liked Sufi handbook ever. Written in 437 H / 1045 CE, it has served as a first-rate textbook for lots of generations of Sufi beginners right down to the current. al-Qushayri has given us an illuminating perception into the standard lives of Sufi devotees of the 8th to 11th centuries CE and the ethical and moral dilemmas they have been dealing with in attempting to strike a fragile stability among their ascetic and mystical convictions and the exigencies of lifestyles in a society ruled through rank, wealth, and army energy. In al-Qushayri's narrative, the Sufi 'friends of God' (awliya') are depicted because the real, if uncrowned, 'kings' of this international, now not these worldly rulers who seem to be lording it over the typical herd of believers. but, even the main complicated Sufi masters are usually not take salvation without any consideration. Miracle-working, irrespective of how impressive, can't warrantly the Sufi a 'favorite final result' within the afterlife, for it can be yet a ruse at the a part of God who desires to try the ethical integrity of his servant. within the Epistle, those and lots of different Sufi motifs are illustrated through the anecdotes and parables that convey al-Qushayri's fellow Sufis in a large choice of contexts: being affected by starvation and thirst within the barren region, whereas acting pilgrimage to Makkah, partaking in 'spiritual auditions', reciting the Qur'an, waging struggle opposed to the 'infidel' enemy and their very own wishes, incomes their livelihood, meditating in a retreat, praying, operating miracles, interacting with the 'people of the market-place', their kin and friends, dreaming, and loss of life.
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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.