{"title":"Get 10% Off These Items","description":"\u003cp\u003eFrom November 27 to December 7, save 10% on these incredible Cyber Week Sale offers.\u003c\/p\u003e","products":[{"product_id":"in-the-shade-of-the-tree","title":"In the Shade of the Tree","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Book\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis volume of stunning photography discloses the \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/28-spirituality-self-help\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003espirituality\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e and ethos of a people and vast geography of earth in a way that cannot be communicated through an academic treatise or lecture. The photos of this book include the nooks and horizons of Africa, the Arabian Peninsula, the Silk Route, and China -- the people, landscapes, and architecture of an expansive and often misunderstood region.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAs the readers glance at the photos, they will find themselves interested in both sides of the lens: the objects of Sanders' insights and also the artist's own spiritual sensitivity that has helped him \"see\" a story, for example, in an old wall of Morocco, in the languid gaze of an African girl, in the haunting arches of Andalusia, and in a peculiar tomb in the desert of Sudan.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe photos are accompanied by quotations from various sources, including a variety of spiritual masters, the \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/113-prophet-muhammad-pbuh\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eProphet Muhammad\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e, and the Quran (the Muslim scripture). Also included are appropriately brief histories of Mr. Sanders' experience in taking the photos. In the Shade of the Tree is Mr. Sanders' first published volume, although his collection of unique photography number in the thousands and have been published in exhibits and numerous publications around the world.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003ePreface By Hamza Yusuf\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn the Shade of the Tree is the result of many years of painstaking observation of shade. The word \"photographer\" literally means \"one who writes with light.\" The photographer of this volume has been \"capturing shade\" for decades. Shade is a sign of God. The Quran says, Have you not considered your Lord how He extends the shade and had He willed He would have made it still. Then We made the sun its guide.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eShade is an admixture of light and darkness. The cosmos is in fact shade and Peter Sanders has spent a lifetime reflecting on it. If beauty is in the eye of the beholder, then these pictures are a testimony to the beauty in Sanders' eye. He uses an odd yet wondrous mechanical device that captures for one brief moment a glimpse of beauty. The pictures in this book, while only brief moments of shade written in light captured by his discerning eye, will linger on in your memory long after you have closed the book.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ePeter Sanders began his career in the mid 1960s as one of London's key photographers of rock musicians. His pictures of Bob Dylan, Jimi Hendrix, The Doors, The Rolling Stones, The Who and many others performing are classics of the genre.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn 1970, he set off for India, cameras in hand. He travelled for seven months. This trip became a spiritual odyssey that led him onto Morocco and thereafter to the Holy cities of Makkah and Madinah, where he photographed the hajj, at a time when few professional photographers had access to Islam's holiest sanctuaries.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ePeter was granted a commission by the King of Morocco's Ministry, to document all the important mosques, madrassah and zawiyas of Morocco and was given access to the whole of Morocco over a four-year period. This archive of images will be edited to produce a series of beautiful books and an exhibition.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe has been exhibiting his work around the world for the past ten years and his fine art prints continue to be sought after. Last year, he supplied all the art prints for the Shaza Hotel Madinah, an elegant new brand of hotel that is truly a celebration of a contemporary eastern world.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFor the last two years, Peter Sanders Photography began the immense task of scanning and thus digitalizing his vast collection of over a quarter of a million transparencies to create islamicimages.com which is the first on-line website dedicated to the Islamic world.\u003c\/span\u003e\u003c\/p\u003e","brand":"Inspiral Books","offers":[{"title":"Default Title","offer_id":47673657622836,"sku":"IP001","price":49.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/In-the-Shade-of-the-Tree-Inspiral-Books-40110289.jpg?v=1780388291"},{"product_id":"al-ghazali-s-path-to-sufism","title":"Al-Ghazali's Path To Sufism: His Deliverance from Error","description":"\u003cp\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Book \u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe present volume contains a translation of Ghazali's autobiography, The \u003cspan style=\"color: #000000;\"\u003eDeliverance from Error\u003c\/span\u003e, one of the most remarkable personal documents to have come down to us from Islamic civilization. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Imam describes his education and his intellectual crisis which left him so paralyzed by doubt that he was forced to resign the most distinguished academic appointment of his day.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px; color: #d0121a;\"\u003ePreface By David Burell SSC\u003cbr\u003eIntroduction By William A. Graham\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/29-imam-al-ghazali\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eImam Abu Hamid Muhammad Al-Ghazali\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e was born in 450 AH (1058 A.D) in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eDespite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eBlessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam al-Ghazzali was fondly referred to as the \"Hujjat-ul-lslam\", Proof of Islam, he is honoured as a scholar and a saint by learned men all over the world and is generally acclaimed as the most influential thinker of the Classical period of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe passed away in 505 AH (1111 A.D).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673683280180,"sku":"FV001","price":17.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali_s-Path-To-Sufism_-His-Deliverance-from-Error-Fons-Vitae-40113865.jpg?v=1780390339"},{"product_id":"al-ghazali-the-marvels-of-the-heart","title":"Al-Ghazali: The Marvels of the Heart","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis is a classic Sufi manual on the 'science of the heart.'  For Sufis, the 'heart' is more than a piece of flesh, it is the seat of the soul, and holds the key to the intimate relationship which exists between soul and body. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eEach heart, according to this traditional wisdom accumulated over centuries of spiritual practice and experience, possesses four qualities: predatory, animal, demonic, and divine. The latter represents our true origin and potential, and by use of the intelligence and spiritual practices enabled by God's grace, we may restore equilibrium to our inner core. As the Koran says: 'By the remembrance of God do hearts find peace.' \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eGhazali uses a series of traditional Sufi teaching stories to illustrate the theme of the heart as a mirror. The light of the divine sun can only shine in the heart when the seeker recalls the Prophet's teaching that 'everything has a polish, and the polish of hearts is the remembrance of God.' Bad character traits, acquired through faulty upbringing, are like 'a smoke which clouds the heart's mirror'; this is the 'heart's rust' mentioned in the Koran. But the one who has polished his heart is made luminous by God's light, and brings that light to others, which is the quality of sainthood. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"color: #b22222;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroduction By T.J. Winter\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Authors\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/29-imam-al-ghazali\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003e\u003cstrong\u003eImam Abu Hamid Muhammad Al-Ghazali\u003c\/strong\u003e\u003c\/span\u003e\u003c\/a\u003e was born in 450 AH (1058 A.D) in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr\u003e \u003cbr\u003e Despite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr\u003e \u003cbr\u003e Blessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam al-Ghazzali was fondly referred to as the \"Hujjat-ul-lslam\", Proof of Islam, he is honoured as a scholar and a saint by learned men all over the world and is generally acclaimed as the most influential thinker of the Classical period of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe passed away in 505 AH (1111 A.D).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eShaykh Hamza Yusuf\u003c\/strong\u003e (born 1960) is an American Muslim scholar, and is co-founder of Zaytuna College. He is a proponent of classical learning in Islam and has promoted Islamic sciences and classical teaching methodologies throughout the world.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe is an advisor to the Centre for Islamic Studies at the Graduate Theological Union in Berkeley.He also serves as a member of the board of advisors of George Russell's One Nation, a national philanthropic initiative that promotes pluralism and inclusion in America. In addition, he serves as vice-president for the Global Centre for Guidance and Renewal, which was founded and is currently presided over by Abdallah bin Bayyah.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe is one of the signatories of A Common Word Between Us and You, an open letter by Islamic scholars to Christian leaders, calling for peace and understanding. \u003cem\u003eThe Guardian\u003c\/em\u003e newspaper in the United Kingdom reported that \"Hamza Yusuf is arguably the west's most influential Islamic scholar.\"Similarly, The New Yorker magazine reported that Yusuf is \"perhaps the most influential Islamic scholar in the Western world\".\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Translator\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eWalter James Skellie was born in Argyle, New York in 1899.After completing high school he attended first Westminster College and later Pittsburgh Theological Seminary. After completing seminary in 1924, he married Clara Imogene McDowell. The couple was appointed to Egypt by the UPNA Board of Foreign Missions in 1924.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSkellie's first appointment was to the Delta mission in Alexandria. He subsequently served at the Thebes, Assiut, and Argyle missions. During his evangelistic field service, Skellie also completed his M.A. in Arabic Studies from the Hartford Seminary Foundation in 1930, and his Ph.D. in Arabic Studies from the same institution in 1938.During a furlough to the U.S. in 1946-47, he completed additional coursework in school administration at Columbia University Teachers College.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: left;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe then returned to Egypt and served as Principal of the Secondary School for Boys in Assiut from 1947 to 1960.From 1958 on he served under the auspices of the COEMAR PCUSA. In 1964 Skellie retired from the field, and returned to the U.S. with his wife. Following his return to the U.S., and until his death in 1981, Walter Skellie spoke frequently on the subject of his 40 years in the mission field.\u003c\/span\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673714737460,"sku":"FV006","price":24.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali_-The-Marvels-of-the-Heart-Fons-Vitae-40116928.jpg?v=1780390389"},{"product_id":"a-portrait-of-the-prophet-as-seen-by-his-contemporaries-ash-shamail-al-muhammadiyya","title":"A Portrait of the Prophet: As Seen by His Contemporaries (Ash-Shama’il al-Muhammadiyya)","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis book belongs to the traditional genre of Islamic 'sacred history' sources known as \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/39-seerah-of-prophet-pbuh\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eseerah\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e (biography). It contains a famous and a most indispensable collection of authentic traditions (\u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/17-hadith\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eahadith\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e), listing the main texts from which to glean the beautiful attributes, both moral and physical, of the Holy Prophet – Peace and Blessings be upon Him; attributes to which Muslims in all ages referred over and over, for the purposes of both meditation and edification.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAt no time is this sacred collection of traditions more needed, as an object of knowledge and as food for thought, than in ours, when the excesses of worldly concerns and the superfluity of material distractions seem to make people forget that the greatest fruit of life, and thus of religious faith, is the beauty of the soul.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe hadith of the Prophet provide the role model for all Muslims and give an example of how Qur'anic doctrine was actually to be lived in daily life. Therefore this huge corpus of 10 volumes is central.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHere the reader is able to go back 14 centuries and be in the very presence of the Prophet, Peace and Blessings be upon Him, through the authentic recorded sayings transmitted by the recognized transmitter al Tirmidhi who died in 912, some 350 years after the death of the Prophet Muhammad. This particular collection is of the recorded sayings of the Prophet's contemporaries, regarding his very person and presence, down to the color of his eyes and skin.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn Islam, two sources are used to explain the religion and its laws: the Qur'an, a revered text, and the hadith, the sayings, and activities of the \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/113-prophet-muhammad-pbuh\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eProphet Muhammad\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e as reported by friends and followers during his lifetime. This skilled translation, which includes the Arabic of one of the key Islamic texts, long-awaited in English, presents a fascinating selection of hadith compiled by the ninth-century scholar at-Tirmidhi that humanizes the Prophet for modern audiences, presenting him through the eyes of contemporaries who comment not only on his spiritual demeanor and qualities but also on his physical appearance and mannerisms, including his hairdressing, his sitting posture, his sandals and turban, his armor, his favorite condiments, and his jests and laughter.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMuhammad ibn Isa at-Tirmidhi (824 – 8 October 892), often referred to as Imam at-Termezi Tirmidhi was a Persian Islamic scholar and collector of Hadith who wrote al-Jami` as-Sahih (known as Jami` at-Tirmidhi), one of the six canonical Hadith compilations in Sunni Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe also wrote Shama'il Muhammadiyaha (popularly known as Shama'il at-Tirmidhi), a compilation of Hadiths concerning the person and character of the Islamic prophet, Muhammad. Imam At-Tirmidhi was also well versed in Arabic grammar, favoring the school of Kufa over Basra due to the former's preservation of Arabic poetry as a primary source.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMuhtar Holland was born in 1935, in the ancient city of Durham in the North East of England. This statement may be considered anachronistic, however, since he did not bear the name Muhtar until 1969 when he was moved by powerful experiences in the latihan kejiwaan of Subud-to embrace the religion of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis freelance activities have mostly been devoted to writing and translating in various parts of the world, including Scotland and California. He made his Pilgrimage [Hajj] to Mecca in 1980.\u003c\/span\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673716212020,"sku":"FV008","price":26.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/A-Portrait-of-the-Prophet_-As-Seen-by-His-Contemporaries-_Ash-Shama_il-al-Muhammadiyya_-Fons-Vitae-40117739.jpg?v=1780374655"},{"product_id":"mary-the-blessed-virgin-of-islam","title":"Mary the Blessed Virgin of Islam","description":"\u003cp\u003eAn in depth study of the traditional scholarship examining the life and characteristics of Mary from the perspective of Sunni Islam in the classical period, which took place over centuries in a region stretching from Central Asia to Spain. The author was a specialist in Islamic Studies and a professor at the American University in Cairo.\u003cbr\u003e\u003cbr\u003e“Christians often find it curious that Mary figures so prominently in the Qur’an and in Muslim spiritual life. She is seen as a faithful servant of the Lord who allows God’s word to bring Jesus to life in her miraculously, and so give the world a Prophet whom Muslims revere. This work shows in inspiring detail the manner in which Muslim life and practice bring Mary to life as a faithful servant of the one God.”\u003c\/p\u003e\r\n\u003cp\u003e\u003c\/p\u003e\r\n\u003ch4\u003eAbout Author:\u003c\/h4\u003e\r\n\u003cp\u003e\u003cstrong\u003eDr. Aliah Schleifer\u003c\/strong\u003e lived, studied and worked in the Middle East for thirty years. Her interests and publications in the field of Islamic Studies range from the classical commentaries on the Qur’an, the prophetic traditions and Islamic jurisprudence, to Morisco Studies and Islamic mysticism. A previous work, Motherhood in Islam, is a popular reference on the subject, and has been used as a textbook at the American University in Cairo where Dr. Schleifer was a professor for many years. The present work on Mary is the text of her doctoral dissertation at The University of Exeter in England.\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-family: Tahoma;\"\u003e\u003cstrong\u003eTimothy Winter\u003c\/strong\u003e (Abdul Hakim Murad) of Cambridge University’s Faculty of Divinity contributed a foreword as well as a useful list of short biographical notes on the scholars and commentators whose works were drawn upon. The introduction is by Dr. Ali Jum’a, Professor of Law at Al-Azhar University in Cairo.\u003c\/span\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673726206260,"sku":"FV013","price":15.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Mary-the-Blessed-Virgin-of-Islam-Fons-Vitae-40119312.jpg?v=1780389631"},{"product_id":"me-and-rumi","title":"Me and Rumi: The Autobiography of Shams-I Tabrizi","description":"\u003cp\u003e\"Imagine that you could go somewhere each morning, say to a corner of the sugar merchants' caravansary, and hear Shams Tabriz talk about the veiling of the heart, the nature of exertion, or how to move beyond the agitated state of question and answer. This book gives entry into that astonishing presence. Go there for an hour a day, however long it takes. Then read Rumi's poetry and feel their opening Friendship in you. Bless William Chittick.\"\u003cbr\u003e\u003cbr\u003e\u003cstrong\u003e- Coleman Barks\u003c\/strong\u003e\u003cbr\u003e\u003cbr\u003eThe astounding autobiography of the man who transformed Rumi from a learned religious teacher into the world’s greatest poet of mystical love.\u003cbr\u003e\u003cbr\u003e\"William Chittick’s masterful translation of the Maqalat of Shamsi Tabrizi moves Rumi’s beloved mentor from the shadows into the light, and restores Shams to the central position of prominence that he so richly deserves. This work immediately joins the indispensable short list of scholarly works on Rumi and his community. Highly recommended for all scholars and students of Sufism, Islamic Philosophy, Persian literature, and of course for all the legions of Rumi fans.\"\u003cbr\u003e\u003cbr\u003e\u003cstrong\u003e–Annemarie Schimmel\u003c\/strong\u003e\u003cbr\u003e\u003cbr\u003eNow that Rumi has become one of the best-selling poets in North America, interest in his life and times has increased dramatically. Practically every collection of his poetry provides a thumbnail biography, highlighting his encounter with Shams-i Tabrizi, the wandering mystic who became Rumi’s beloved companion. Rumi had been a sober scholar, teaching law and theology to a small circle of students, but the coming of Shams turned him into a devotee of music, dance, and poetry. Three years after Shams’s appearance out of nowhere, he abruptly vanished, never to be seen again. It was Rumi’s longing for the lost Shams that transformed him into one of the world’s greatest poets. Rumi immortalized Shams’s name by constantly celebrating him in his poetry as the embodiment of the divine beloved.\u003cbr\u003e\u003cbr\u003eVery little is known about the historical Shams, indeed, some have even doubted that he was a real person. Everyone interested in Rumi’s poetry has been curious about him, and beginning with Rumi’s own son and other hagiographers, a great deal of legend was built up. Over the centuries Shams became a trope of Persian, Turkish, and Urdu literatures. Modern scholarship has made little headway in explaining who Shams was or how he was able to play such a decisive role in Rumi’s life, though a good number of theories have been advanced.\u003cbr\u003e\u003cbr\u003eMe and Rumi represents a true milestone in the study of this enigmatic figure. It makes available for the first time in any European language first-hand accounts of Shams that have never been studied by Western scholars. When Rumi and Shams sat and talked, one or more members of the circle took notes. These were never put into final form, but they were preserved and sometimes copied by later generations, ending up in various libraries scattered around Turkey. Fifteen years ago an Iranian scholar completed the long process of collating and editing the manuscripts. The book that he published, called Maqalat-i Shams-i Tabrizi, “The Discourses of Shams-i Tabrizi”, provides us with an extraordinary picture of an awe-inspiring personality.\u003cbr\u003e\u003cbr\u003eIn Me and Rumi William C. Chittick has translated about two-thirds of the Discourses into English and arranged them in a manner that clarifies their meaning and context. He provides notes and a glossary, which will go a long way toward helping readers decipher the more obscure passages. The net result is an exciting and readable book that brings Shams to life. For the first time in Western sources we are given access to him without the intermediary of Rumi and the myth-makers. Shams appears as raucous and sober, outspoken and subtle, harsh and gentle, learned and irreverent, and above all as an embodiment of the living presence of God. The book destroys the stereotypes that have been set up by the secondary literature, and it gives access to a far more fascinating and vivid personality than we have any right to expect from what hagiographers and scholars have written.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\r\n\u003ch4\u003eAbout Author:\u003c\/h4\u003e\r\n\u003cp\u003e\u003cstrong\u003eShams-i-Tabrizi\u003c\/strong\u003e or '\u003cstrong\u003eShams al-Din Mohammad'\u003c\/strong\u003e (1185–1248) was a PersianMuslim, who is credited as the spiritual instructor of Mewlana Jalal ad-Din Muhammad Balkhi, also known as Rumi and is referenced with great reverence in Rumi’s poetic collection, in particular \u003cem\u003eDiwan-i Shams-i Tabrizi (The Works of Shams of Tabriz)\u003c\/em\u003e. Tradition holds that Shams taught Rumi in seclusion in Konya for a period of forty days, before fleeing for Damascus. The tomb of Shams-i Tabrīzī was recently nominated to be a UNESCO World Heritage Site.\u003c\/p\u003e\r\n\u003cp\u003e\u003c\/p\u003e\r\n\u003ch4\u003eAbout Translator:\u003c\/h4\u003e\r\n\u003cp\u003e\u003cstrong\u003eWilliam C. Chittick\u003c\/strong\u003e was born in Milford, Connecticut. He finished his B.A. in the United States and then went to Iran, where he completed a Ph.D. in Persian literature at Tehran University in 1974. He taught comparative religion for five years at Aryamehr Technical University in Tehran, and left Iran just before the revolution. For three years he was assistant editor of the Encyclopaedia Iranica at Columbia University, and from 1983 he has taught religious studies at Stony Brook University. He is author and translator of twenty-five books and one hundred articles on Sufism, Shi’ism, and Islamic thought in general. His more recent titles include The Self-Disclosure of God: Principles of Ibn al-`Arabî’s Cosmology (State University of New York Press, 1998) and The Heart of Islamic Philosophy (Oxford University Press, 2001).\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673730302260,"sku":"FV014","price":25.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Me-and-Rumi_-The-Autobiography-of-Shams-I-Tabrizi-Fons-Vitae-40119529.jpg?v=1780391050"},{"product_id":"hadith-literature-its-origins-development-special-features","title":"Hadith Literature: Its Origin, Development \u0026 Special Features","description":"\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003eThe\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith\u003c\/em\u003e, the sayings attributed to the Prophet Muhammad, form a sacred literature which for the Muslims ranks second in importance only to the Qur’an itself. As a source of law, ethics and doctrine, the vast corpus of\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003econtinue to exercise decisive influence. Islamic scholarship has hence devoted immense efforts to gathering and classifying the\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith\u003c\/em\u003e and ensuring their authenticity. This book is the only introduction in English which presents all the aspects of the subject. It explains the origin of the literature, the evolution of the\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003eisnad\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003esystem, the troubled relationship between scholars and the state, the problem of falsification, and the gradual development of a systematic approach to the material. This edition is a fully revised and updated version of the original, which was first published in 1961 to considerable scholarly acclaim. Muhammad Zubayr Siddiqi was Professor of Islamic Culture at the University of Calcutta.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cem\u003e‘A well-informed and commendable thesis...a valuable contribution to Hadith scholarship.’\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003eMohammed Yusufuddin (Islamic Culture)\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cem\u003e‘An excellent introduction to the subject, presenting it with considerable detail.’\u003c\/em\u003e\u003cbr style=\"padding: 0px; margin: 0px;\"\u003eJames Robson (The Muslim World)\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cem\u003e‘Professor Siddiqi is to be congratulated on this richly documented and highly readable book.’\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003eS. D. Goitein (Journal of the American Oriental Society)\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan class=\"booktitle\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eTable of Contents\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ctable style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; border-collapse: separate; border-spacing: 1px; width: 519px; background-image: none; height: inherit; text-align: center; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\" border=\"0\" cellspacing=\"0\" cellpadding=\"0\"\u003e\r\n\u003ctbody style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e1.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eThe Event of the Hadith\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e2.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eThe Companions\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e3.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eAfter the Companions\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e4.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eCategories of Hadith Collections\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e5.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eSome Special Features of the Literature\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e6.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eThe Biographical Dictionaries\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e7.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eThe Disciplines of Formal Criticism\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" colspan=\"2\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eAppendix 1. Women in Hadith Scholarship\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" colspan=\"2\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eAppendix 2. The Hadith and Orientalism\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" colspan=\"2\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eAppendix 3. The Leiden Edition of Ibn Sa‘d\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\r\n\u003ch4 style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eBook Extract:\u003c\/strong\u003e\u003c\/h4\u003e\r\n\u003ch5 style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan class=\"booktitle\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eIntroduction\u003c\/span\u003e\u003c\/h5\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003eThe history of the origin, development, and criticism of\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003eliterature is a subject as important as it is fascinating. It is important because it serves as an astonishingly voluminous source of data for the history of pre-Islamic Arabia and of early Islam, and for the development of Arabic literature, as well as of Islamic thought in general and Islamic law in particular. It also played a decisive role in establishing a common cultural framework for the whole Islamic world, and continues to wield substantial influence on the minds of the Muslim community; an influence which, it seems clear, will continue for the foreseeable future. It is fascinating because it sheds so much light on the psychology of the\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003escholars—the Traditionalists—the devoutly scrupulous as well as the confirmed forgers, and on many of the key political and cultural movements which germinated and developed in the various regions of the Muslim world throughout its complex history. It portrays a brilliant medieval academic world which gave birth to many European scholarly institutions, including the doctorate and the baccalaureate. It also contains many of the basic ideas now current about democracy, justice among mankind and nations, the condemnation of aggression, and the idea of global peace. All this, moreover, is linked resolutely to the sacred, to a consciousness of man’s exalted meaning and destiny, which seems to mark the Muslims out today more than ever before.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003eThe Muslims (since the Blessed Prophet’s lifetime), and European orientalist scholars (for about the last two hundred years) have hence paid close attention to\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003eand to its ancillary sciences. During the time of the Prophet, the Companions were zealous to learn and recall his words and the incidents of his life. Many of them wrote these ‘\u003cem\u003ehadiths\u003c\/em\u003e’ down and distributed them for the benefit of their co-religionists. A large number of\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadiths\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003ewere thus collected in the first century of Islam and were disseminated throughout the vast Islamic empire, partly in writing, and partly as an extensive oral tradition. During the subsequent centuries, efforts were made to compile more or less exhaustive collections of\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadiths\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003ewhich were considered to be reliable by specific scholarly criteria, and long and arduous journeys were undertaken for this purpose. Thus, partly in the second century after the Prophet’s emigration (\u003cem\u003ehijra\u003c\/em\u003e) from Mecca to Medina, but largely in the third, important collections of such\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003ewere compiled and published. As some\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith \u003c\/em\u003ewere known to have been forged—some even during the Prophet’s lifetime—immense care had to be taken to ensure their credentials. To this end, the Muslim scholars introduced the system of the\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003eisnad\u003c\/em\u003e, the chain of authorities reaching back to the Prophet which shows the historical status of a report. This was introduced at an early date, and by the first quarter of the second century was treated as a necessary part of every tradition. In time, too, branches of literature grew up to serve as foundations for the criticism of every individual\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith\u003c\/em\u003e. As the\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003eisnad\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003ealone was not considered to be a sole and sufficient guarantee of a\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003ehadith’s\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003egenuineness, a number of other general principles were laid down as litmus tests for the authenticity of a text. It has hence been generally accepted by the traditionists that the validity of a tradition is sufficiently determined by the rigorous techniques of criticism which have thus been developed by the specialists. All these matters have been touched upon in this book.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003eFinally, the reader should note that no attempt has been made in this book to deal with the Shi’i traditions, for the author does not consider himself qualified to undertake such a task.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673735807284,"sku":"ITS003","price":27.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Hadith-Literature_-Its-Origin_-Development-_-Special-Features-Islamic-Texts-Society-40120871.jpg?v=1780390316"},{"product_id":"al-ghazali-on-the-ninety-nine-beautiful-names-of-god","title":"Al-Ghazali on the Ninety-nine Beautiful Names of God","description":"\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003e​In this work, here presented in a complete English edition for the first time, the problem of knowing God is confronted in an original and stimulating way. Taking up the Prophet’s teaching that ‘Ninety-nine Beautiful Names’ are truly predicated of God, the author explores the meaning and resonance of each of these divine names, and reveals the functions they perform both in the cosmos and in the soul of the spiritual adept.\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAlthough some of the book is rigorously analytical, the author never fails to attract the reader with his profound mystical and ethical insights, which, conveyed in his sincere and straightforward idiom, have made of this book one of the perennial classics of Muslim thought, popular among Muslims to this day.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eThis volume won a \u003cspan style=\"color: #0000cd;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eBritish Book Design and Production Award\u003c\/strong\u003e\u003c\/span\u003e in 1993.\u003c\/em\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eA Selection from the Table of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003ctable border=\"0\" cellpadding=\"0\" cellspacing=\"0\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; border-collapse: separate; border-spacing: 1px; width: 519px; background-image: none; height: inherit; text-align: center; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\r\n\u003ctbody style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e1.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplaining the Meaning of ‘Name’, ‘Named’, and ‘Act of Naming’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e2.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplanation of Names Close in Meaning to One Another.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e3.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the One Name which Has Different Meanings.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"40\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e4.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"40\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn Explaining that a Man’s Perfection and Happiness Consist in Being Moulded by the Moral Qualities of God.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e5.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn Explaining the Meaning of God’s Ninety-nine Names.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e6.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Explanation of How these Many Names Resolve to the Essence.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"40\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e7.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"40\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Explanation of How these Attributes Resolve to a Single Essence, according to the School of the Mu’tazilites and the Philosophers.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e8.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplaining that the Names of God Are Not Limited to Ninety-nine.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e9.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplaining the Benefits of Enumerating Ninety-nine Names Specifically.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"40\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e10.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"40\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAre the Names and Attributes Applied to God Based on Divine Instruction, or Permitted on the Basis of Reason?\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAim of The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cspan class=\"bebooksubtitle\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eIn the Name of God the Infinitely Good, the Merciful\u003c\/span\u003e Praise be to God, alone in His majesty and His might, and unique in His sublimity and His everlastingness, who clips the wings of intellects well short of the glow of His glory, and who makes the way of knowing Him pass through the inability to know Him; who makes the tongues of the eloquent fall short of praising the beauty of His presence unless they use the means by which He praises Himself, and use His names and attributes which He has enumerated. And may blessings be upon Muhammad, the best of His creatures, and on his companions and his family.\u003c\/span\u003e\u003c\/h4\u003e\r\n\u003ch4 style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003eNow, a brother in God—great and glorious—to answer whom is a religious duty, has asked me to elucidate the meanings of the most beautiful names of God. His questions were incessant, and made me take one step forward and another backward, hesitating between heeding his inquiry and so satisfying the duty of brotherliness, or declining his request by following the way of caution and deciding not to venture into danger, for human powers fall far short of attaining this goal.\u003c\/span\u003e\u003cbr\u003e  \u003c\/h4\u003e\r\n\u003ch4 style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cspan style=\"font-size: 14px;\"\u003eHow else could it be? For two things deter a discerning person from plunging into such a sea. First of all, the matter itself represents a lofty aspiration, difficult to attain and uncertain of accomplishment. For it is at the highest summit and represents the farthest of goals, such that minds are bewildered by it and the sight of intellects falls far short of its principles, not to mention its farthest reaches. How could human powers follow the way of investigation and scrutiny regarding the divine attributes? Can the eyes of bats tolerate the light of the sun?\u003c\/span\u003e\u003cbr\u003e  \u003c\/h4\u003e\r\n\u003ch4 style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cspan style=\"font-size: 14px;\"\u003eThe second deterrent: declaring the essence of the truth of this matter all but contradicts whatever the collectivity has hitherto believed. Now weaning creatures from their habits and familiar beliefs is difficult, and the threshold of truth is too exalted to be broached by all or to be sought after except by lone individuals. The nobler the thing sought after the less help there is. Whoever mixes with people is right to be cautious; but it is difficult for one who has seen the truth to pretend not to have seen it. \u003c\/span\u003e\u003cbr\u003e  \u003c\/h4\u003e\r\n\u003ch4 style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFor one who does not know God—great and glorious— silence is inevitable, while for one who knows God most high, silence is imposed. So it is said: ‘for one who knows God, his tongue is dulled’. But the sincerity of the original request, together with its persistence, overcame these excuses. So I asked God—great and glorious—to facilitate what is right and be liberal in rewarding by His graciousness and His benevolence and His abundant generosity; for He is the liberal and generous One, indulgent to His servants.\u003c\/span\u003e\u003c\/h4\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eThe Beginning of The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eWe have seen fit to divide the discussion in this book into three parts. Part One will treat preliminary and introductory matters; Part Two, goals and objectives; Part Three supplementary and complementary matters. The chapters of the first part will consider the goals in an introductory and preparatory way, while the chapters of the third part are attached to them so as to complement and complete them. But the core of what we are seeking is contained in the middle part. \u003c\/span\u003e\u003c\/h4\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003eAs for the first part, it includes (1) explaining the truth of what is to be said concerning the name, the named, and the act of naming, (2) exposing the errors into which most groups have fallen regarding this matter, and (3) clarifying whether it is permitted for those names of God which are close to one another in meaning—like \u003cem\u003eal-Azim\u003c\/em\u003e (the Immense), \u003cem\u003eal-Jalil\u003c\/em\u003e (the Majestic), and \u003cem\u003eal-Kabir\u003c\/em\u003e (the Great)—to be predicated according to a single meaning so that they would be synonymous, or must their meanings differ? Furthermore, (4) it explains about a single name which has two meanings: how does it share these two meanings? Is it predicated of both of them, as a general predicate of the things it names [as ‘animal’ is said of a lion and a lamb], or must it be predicated of one of them in particular? Finally, (5) it explains how man shares in the meaning of each of the names of God—great and glorious.\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe second part includes (1) the clarification of the meaning of the ninety-nine names of God and (2) the explanation how the people of the Sunna reduce them all to an essence with seven attributes, and (3) how the doctrine of the Mu’tazilites and the philosophers reduces them to a single essence without multiplicity.\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe third part explains (1) that the names of God most high exceed the ninety-nine by divine instruction, and explains (2) how it is permissible to describe God most high by whatever may qualify Him even if no permission or divine instruction be found—so long as it is not prohibited. Finally, it explains (3) the advantage of the enumeration and specification of the one hundred-minus-one names.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam Abu Hamid Muhammad Al-Ghazali was born in 450 AH (1058 A.D) in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr\u003e \u003cbr\u003e Despite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr\u003e \u003cbr\u003e Blessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam al-Ghazzali was fondly referred to as the \"Hujjat-ul-lslam\", Proof of Islam, he is honoured as a scholar and a saint by learned men all over the world and is generally acclaimed as the most influential thinker of the Classical period of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe passed away in 505 AH (1111 A.D).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translators\u003c\/strong\u003e\u003c\/span\u003e\u003c\/h4\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eDavid Burrell\u003c\/strong\u003e is Theodore M. Hesburgh Professor of Philosophy and Theology at the University of Notre Dame, USA.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eNazih Daher\u003c\/strong\u003e is Chairman of the Department of Asian and African Languages at the Foreign Service Institute of the United States Department of State.\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Hardback","offer_id":47673741902132,"sku":"ITS004-HB","price":69.95,"currency_code":"USD","in_stock":false},{"title":"Paperback","offer_id":47673741934900,"sku":"ITS004-PB","price":31.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali-on-the-Ninety-nine-Beautiful-Names-of-God-Islamic-Texts-Society-40121217.jpg?v=1780547291"},{"product_id":"an-nawawis-forty-hadith","title":"An-Nawawi’s Forty Hadith","description":"\u003cdiv style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cdiv style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis collection of forty \u003cem\u003ehadith\u003c\/em\u003e by one of the most famous compilers of \u003cem\u003ehadith\u003c\/em\u003e is generally regarded as the most popular anthology and the best introduction to the study of the Prophet’s sayings which, together with the Qur’an, contain the essential teachings of Islam. The Arabic original has been printed alongside the English translation for the benefit of those with a knowledge of Arabic. The translation, by two scholars working in close collaboration, combines accuracy with readability.\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003ctable border=\"0\" cellpadding=\"0\" cellspacing=\"0\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; border-collapse: separate; border-spacing: 1px; width: 519px; background-image: none; height: inherit; text-align: center; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\r\n\u003ctbody style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e1.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eTranslators’ Introduction in English\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e2.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eTranslators’ Introduction in Arabic\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e3.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam an-Nawawi’s Introduction in Arabic\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e4.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Hadith: Arabic text with Facing English Translation\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eBook Extract\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cbr\u003e \u003cstrong style=\"font-size: 14px;\"\u003e\u003cspan class=\"bookformat2\" style=\"padding: 0px; margin: 0px; border: 0px; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\u003cem\u003eHADITH 2: \u003c\/em\u003e\u003c\/span\u003eAlso on the authority of Umar (may Allah be pleased with him), who said:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOne day while we were sitting with the Messenger of Allah (may the blessings and peace of Allah be upon him) there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet (may the blessings and peace of Allah be upon him). Resting his knees against his and placing the palms of his hands on his thighs, he said: O Muhammad, tell me about Islam. The Messenger of Allah (may the blessings and peace of Allah be upon him) said: Islam is to testify that there is no god but Allah and Muhammad is the Messenger of Allah, to perform the prayers, to pay the \u003cem\u003ezakat\u003c\/em\u003e, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so. He said: You have spoken rightly, and we were amazed at him asking him and saying that he had spoken rightly. He said: Then tell me about \u003cem\u003eiman\u003c\/em\u003e. He said: It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof. He said: You have spoken rightly. He said: Then tell me about \u003cem\u003eihsan\u003c\/em\u003e. He said: It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you. He said: Then tell me about the Hour . He said: The one questioned about it knows no better than the questioner. He said: Then tell me about its signs. He said: That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsmen competing in constructing lofty buildings. Then he took himself off and stayed for a time. Then he said: O Umar, do you know who the questioner was? I said: Allah and His Messenger know best. He said: It was Gabriel, who came to you to teach you your religion.\u003cbr style=\"padding: 0px; margin: 0px;\"\u003e \u003cem\u003eIt was related by Muslim.\u003cbr\u003e ​\u003c\/em\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003e\u003cem\u003e\u003cspan class=\"bookformat2\" style=\"padding: 0px; margin: 0px; border: 0px; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eHADITH 19: \u003c\/span\u003e\u003c\/em\u003eOn the authority of Abu Abbas Abdullah the son of Abbas (may Allah be pleased with them both), who said:\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOne day I was behind the Prophet (may the blessings and peace of Allah be upon him) and he said to me: Young man, I shall teach you some words [of advice ]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the Nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eIt was related by at-Tirmidhi, who said it was a good and sound Hadith. In a version other than that of at-Tirmidhi it reads:\u003c\/em\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBe mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and case with hardship.\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003e\u003cem\u003e\u003cspan class=\"bookformat2\" style=\"padding: 0px; margin: 0px; border: 0px; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eHADITH 29: \u003c\/span\u003e\u003c\/em\u003eOn the authority of Mu’adh ibn Jabal (may Allah be pleased with him), who said:\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eI said: O Messenger of Allah, tell me of an act which will take me into Paradise and will keep me away from Hell-fire. He said: You have asked me about a major matter, yet it is easy for him for whom Allah Almighty makes it easy. You should worship Allah, associating nothing with Him; you should perform the prayers; you should pay the \u003cem\u003ezakat\u003c\/em\u003e; you should fast in Ramadan; and you should make the pilgrimage to the House. Then he said: Shall I not show you the gates of goodness? Fasting [which] is a shield; charity [which] extinguishes sin as water extinguishes fire; and the praying of a man in the depths of night. Then he recited: “Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy as a reward for what they used to do.” Then he said: Shall I not tell you of the peak of the matter, its pillar, and its topmost part? I said: Yes, O Messenger of Allah. He said: The peak of the matter is Islam; the pillar is prayer; and its topmost part is \u003cem\u003ejihad\u003c\/em\u003e. Then he said: Shall I not tell you of the controlling of all that? I said: Yes, O Messenger of Allah, and he took hold of his tongue and said: Restrain this. I said: O Prophet of Allah, will what we say be held against us? He said: May your mother be bereaved of you, Mu’adh! Is there anything that topples people on their faces—or he said on their noses—into Hell-fire other than the harvests of their tongues?\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eIt was related by at-Tirmidhi, who said it was a good and sound Hadith.\u003c\/em\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch3 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h3\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (1233–1277), popularly known as al-Nawawi, an-Nawawi or Imam Nawawi (631–676 A.H. \/ 1234–1277 CE), was a Sunni Muslim author on \u003cem\u003eFiqh\u003c\/em\u003e and \u003cem\u003eHadith.\u003c\/em\u003e His position on legal matters is considered the authoritative one in the Shafi'i Madhhab. He was born at Nawa near Damascus, Syria. As with many Arabic and Semitic names, the last part of his name refers to his hometown.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe studied in Damascus from the age of 18 and after making the pilgrimage in 1253 he settled there as a private scholar. From a young age he showed signs of great intelligence, and so his father paid for a good education. As a judge, he was much sought after for advice and adjudication of disputes.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDuring his life of 45 yearshe wrote many books on Islamic studies and other topics. He collected and sourced 42 Hadith of the Islamic prophet, Mohammed back to one of his companions.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn 1267 he succeeded Abu Shama as professor of \u003cem\u003eHadith\u003c\/em\u003e at the Ashrafiyya [school] in the city. He died at Nawa at a relatively young age, having never married.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch3 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Translators\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h3\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eDr Ezzeddin Ibrahim\u003c\/strong\u003e was a renowned academic and an acknowledged Islamic scholar who was appointed as the Cultural Advisor to the late Sheikh Zayed bin Sultan Al Nahyan, Ruler of Abu Dhabi, founder and President of the UAE.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDuring Dr Ibrahim’s early career he held a number of educational and administrative positions in the field of education and scientific research in Egypt, Libya and Syria. In Qatar he devised a study programme for the Ministry of Education and in Saudi Arabia he held the eminent post of Professor of Arabic Literature at Riyadh University.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThroughout his life he remained passionate in his call for Islamic-Christian dialogue and worked tirelessly articulating his message, both in person as a key speaker at many international conferences and through his varied publications in journals, newspapers and books. During this time he came into contact with numerous distinguished people, and amongst those who had a profound effect on him was Pope Paul Vl who he met at his official residence in the Vatican in 1978 and the Dalai Lama whose philosophical and thoughtful insights left a lasting impression. Dr Ezzeddin Ibrahim fervently believed that dialogue begins by respecting the right of others to their beliefs and by strengthening the religious foundations for coexistence in one nation.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eWith that in mind and following a recent meeting with Pope Benedict, he worked closely with the ruler of Saudi Arabia, King Abdullah, to organize and participate in dialogue in Madrid in 2008, concentrating on life in human societies, international cooperation, human rights, issues of security, peace, and living together in the world. Besides speakers from the three monotheistic religions, Dr Ezzeddin, with the sincere support of a strong Middle Eastern monarch, was able to include delegates from other religious traditions, faiths and philosophies who he felt were under represented at such conferences. Although previously attempted and partly realised, this had not happened before, as it did so comprehensively in Madrid.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDr Ezzeddin Ibrahim died on 30 January 2010 aged 81.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eDenys Johnson-Davies\u003c\/strong\u003e is an eminent Arabic-to-English literary translator who has translated, inter alia, several works by Nobel Prize-winning Egyptian author Naguib Mahfouz, Sudanese author Tayeb Salih, Palestinian poet Mahmud Darwish and Syrian author Zakaria Tamer.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDavies, referred to as “the leading Arabic-English translator of our time” by the late Edward Said, has translated more than twenty-five volumes of short stories, novels, plays, and poetry, and was the first to translate the work of Nobel laureate Naguib Mahfouz. He is also interested in Islamic studies and is co-translator of three volumes of Prophetic Hadith. He has also written a number of children’s books adapted from traditional Arabic sources, including a collection of his own short stories, Fate of a Prisoner, which was published in 1999.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBorn in 1922 in Vancouver, Canada to English parentage, Davies spent his childhood in Sudan, Egypt, Uganda, and Kenya, and then was sent to England at age 12. Davies studied Oriental languages at Cambridge, and has lectured translation and English literature at several universities across the Arab World. In 2006, he published his memoirs. In 2007, he was awarded the Sheikh Zayed Book Award \"Culture Personality of the Year\", a valued at about $300,000.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDavies lives between Marrakesh and Cairo.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/div\u003e\r\n\u003c\/div\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673742655796,"sku":"ITS005","price":19.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/An-Nawawi_s-Forty-Hadith-Islamic-Texts-Society-40121962.jpg?v=1780391578"},{"product_id":"arabic-through-the-quran","title":"Arabic Through the Qur’an","description":"\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003eWritten by Prof Alan Jones, professor of Arabic at Oxford University, this work aims at teaching Arabic using only the vocabulary in the Qur’an. In forty lessons and starting with the alphabet,\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003eArabic Through the Qur’an\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003ecovers the whole of Arabic grammar. Each lesson is followed by exercises and a key to the exercises is available at the end of the book.\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003eArabic Through the Qur’an\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003egives the student a thorough understanding of Arabic grammar and a substantial vocabulary from the Qur’an including many of the often repeated verses.\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003e\u003cem\u003eArabic Through the Qur’an\u003c\/em\u003e\u003cspan class=\"Apple-converted-space\"\u003e \u003c\/span\u003eis an indispensable aid both to those wanting to learn Arabic in order to be able to read the Qur’an and to Arabic students at university level.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\u003cspan class=\"booktitle\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eA Selection from the Table of Contents\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ctable style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; border-collapse: separate; border-spacing: 1px; width: 519px; background-image: none; height: inherit; text-align: center; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\" border=\"0\" cellspacing=\"0\" cellpadding=\"0\"\u003e\r\n\u003ctbody style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" colspan=\"2\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003ePart One: The Arabic Alphabet\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" colspan=\"2\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003ePart Two: Basic Grammar\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e1.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eNouns and Adjectives\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e2.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003ePlurals\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e4.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003ePrepositions\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e8.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eThe Perfect Tense\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e13.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eThe Dual\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e15.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eDerived Forms of the Verb\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e17.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eInterrogatives\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e28.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eHollow Verbs\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003e31.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: inherit; vertical-align: baseline;\"\u003eOrdinals and Other Numbers\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003ch3\u003eAbout Author:\u003c\/h3\u003e\r\n\u003cp\u003e\u003cstrong\u003eAlan Jones\u003c\/strong\u003e is the author of \u003cem\u003eEarly Arabic Poetry, The Jaysh Al-Tawshih of Lisan Al-Din Ibn Al-Khatib\u003c\/em\u003e, and \u003cem\u003eRomance in Kharjas in Andalusian Arabic Muwassah Poetry\u003c\/em\u003e. He is a professor emeritus of classical Arabic at Oxford University. Prof Alan Jones has taught Arabic for many years at Oxford and is well-known both for his knowledge of the Arabic language and for his work on the Qur’an.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673746227508,"sku":"ITS006","price":27.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Arabic-Through-the-Qur_an-Islamic-Texts-Society-40122025.jpg?v=1780381281"},{"product_id":"al-shafiis-risala","title":"Al-Shafi’i’s Risala: Treatise on the Foundations of Islamic Jurisprudence","description":"\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eWritten in the second Islamic century by Al-Imam al-Shafi’i (d. 204AH\/820AD), the founder of one of the four Sunni schools of law, this important work gives the fundamental principles of Islamic jurisprudence and its influence continues to the present day. During the early years of the spread of Islam, the exponents of Islamic legal doctrine were faced with the problems raised by ruling and administering a diverse and rapidly growing empire. In Medina and Kufa, as well as other cities of early Muslim rule, schools of law had to be developed, but it took the genius of Muhammad b. Idris al-Shafi’i, born in the year 150AH\/767AD, to establish the principles by which the various legal doctrines could be synthesized into a coherent system. In the\u003cem\u003eRisala\u003c\/em\u003e, which laid down the basis for such a synthesis, al-Shafi’i established the overriding authority, next only to the Qur’an, of the Sunna (example) of the Prophet Muhammad as transmitted in the traditions.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eProfessor Majid Khadduri has done an admirable service in making this valuable work available in English, His excellent translation uses not only the original manuscripts of Ibn Jama’a and al-Rabi, found at Dar al-Kutub, the National Library in Cairo, but also authoritative editions published earlier in this century, namely the Bulaq and Shakir editions. In his introduction, Professor Khadduri outlines the historical background of the\u003cem\u003eRisala\u003c\/em\u003eand gives a biography of al-Imam al-Shafi’i as well as annotated, detailed summaries of the composition, structure, substance, and argument of the text. He also includes a list of transmitters of traditions, a glossary of the most important Islamic legal terms and a select bibliography. For this new edition, the index has been expanded and small corrigenda added.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cem\u003e‘One of the leading texts on Islamic Fiqh. A must for the bookshelf of all conscientious Muslims.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eDr. Darsh (Q News)\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e \u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan class=\"booktitle\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 14.5px; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; line-height: 20px;\"\u003eTable of Contents\u003c\/span\u003e\u003c\/p\u003e\n\u003ctable style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; border-collapse: separate; border-spacing: 1px; width: 519px; background-image: none; height: inherit; text-align: center; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\" border=\"0\" cellspacing=\"0\" cellpadding=\"0\"\u003e\n\u003ctbody style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e1.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eThe Historical Background of the \u003cem\u003eRisala\u003c\/em\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e2.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eThe Composition and Structure of the \u003cem\u003eRisala\u003c\/em\u003e.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e3.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eSubstance and Argument of the \u003cem\u003eRisala\u003c\/em\u003e.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e4.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eSignificance of the\u003cem\u003eRisala\u003c\/em\u003e\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e5.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eThe Text of the \u003cem\u003eRisala\u003c\/em\u003e.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e6.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eTranslation of Shafi’i’s\u003cem\u003eRisala\u003c\/em\u003e.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e7.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eTransmitters of Traditions.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\n\u003ch3\u003eAbout Author:\u003c\/h3\u003e\n\u003cp\u003e\u003cstrong\u003eAbu \u003c\/strong\u003e\u003cstrong\u003eʿ\u003c\/strong\u003e\u003cstrong\u003eAbdillah Muhammad ibn Idris al-Shafi‘i\u003c\/strong\u003e was a Muslim jurist, who lived from (767 — 820 CE \/ 150 — 204 AH). Often referred to as 'Shaykh al-Islam' he was one of the four great Imams of which a legacy on juridical matters and teaching eventually led to the Shafi'i school of \u003cem\u003eFiqh\u003c\/em\u003e (or Madhhab) named after him. Hence he is often called Imam al-Shafi‘i.\u003c\/p\u003e\n\u003cp\u003eAl-Shafi’i developed the science of Fiqh unifying 'revealed sources' - the Quran and Hadith - with human reasoning to provide a basis in law. With this systematization of he provided a legacy of unity for all Muslims and forestalled the development of independent, regionally based legal systems. The four Sunni legal’s schools or Madhhab- keep their traditions within the framework that Shafi'i established.\u003c\/p\u003e\n\u003cp\u003eAl-Shafi’i gives his name to one of these legal schools of Fiqh - the Shafi'i school - which is followed in many different places in the Islamic world: Indonesia, Malaysia, Egypt, Somalia, Yemen as well as Sri Lanka and southern parts of India.\u003c\/p\u003e\n\u003cp\u003eSaladin built a madrassa and a shrine on the site of his tomb. Saladin's brother Afdal built a mausoleum for him in 1211 after the defeat of the Fatimids. It remains a site where people petition for justice.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch3\u003eAbout Translator:\u003c\/h3\u003e\n\u003cp\u003e\u003cstrong\u003eMajid Khadduri\u003c\/strong\u003e (September 27, 1909 – January 25, 2007) was an Iraqi–born academic. He was the founder of the Paul H. Nitze School of Advanced International Studies Middle East Studies program. Internationally, he was recognized as a leading authority on a wide variety of Islamic subjects, modern history and the politics of the Middle East. He was the author of more than 35 books in English and Arabic and hundreds of articles.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\n\u003ch3\u003eBook Extract\u003c\/h3\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan class=\"booktitle\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 14.5px; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; line-height: 20px;\"\u003eOn Legal Knowledge\u003c\/span\u003e\u003c\/p\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e29. Someone asked me: What is [legal] knowledge and how much should men know of it?\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e30. Shafi’i replied: Legal knowledge is of two kinds: one is for the general public, and no sober and mature person should be ignorant of it.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e31. : For example?\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e32. [Shafi’i] replied: For example, that the daily prayers are five, that men owe it to God to fast the month of Ramadan, to make the pilgrimage to the [Sacred] House whenever they are able, and to [pay] the legal alms in their estate; that He [God] has prohibited usury, adultery, homicide, theft, [the drinking of] wine, and [everything] of that sort which He has obligated men to comprehend, to perform, to pay in their property, and to abstain from [because] He has forbidden it to them.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003eThis kind of knowledge may be found textually in the Book of God or may be found generally among the people of Islam. The public relates it the preceding public and ascribes it to the Apostle of God, nobody ever questioning its ascription or its binding force upon them. It is the kind of knowledge which admits of error neither in its narrative nor in its interpretation; it is not permissible to question it.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e33. He asked: What is the second kind?\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e34. Shafi’i replied: It consists of the detailed duties and rules obligatory on men, concerning which there exists neither a text in the Book of God nor regarding most of them, a . Whenever a exists [in this case], it is of the kind related by few authorities, not by the public, and is subject to different interpretations arrived at by analogy.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e35. He asked: Is [legal knowledge on this kind as obligatory as the other, or is it not obligatory so that he who acquires such knowledge performs a supererogatory act, and he who neglects it falls not into error? Or, is there a third kind, derived from a narrative () or analogy?\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e36. [Shafi’i] replied: There is a third kind [of knowledge].\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e37. He asked: Will you explain it, give its source, and state what [portion] of it is obligatory, and on whom it is binding and on whom it is not binding?\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e38. [Shafi’i] replied: The public is incapable of knowing this kind of knowledge, nor can all specialists obtain it. But those who do obtain it should not all neglect it. If some can obtain it, the others are relieved of the duty [of obtaining it]; but those who do obtain it will be rewarded.\u003c\/p\u003e\n\u003cp class=\"bookformat2\" style=\"padding: 0px; margin: .5em 0px; font-size: 10px; border: 0px; font-weight: bold; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-transform: uppercase; letter-spacing: .2em; text-align: left;\"\u003eON THE OBLIGATION OF MAN TO ACCEPT\u003cbr style=\"padding: 0px; margin: 0px;\"\u003eTHE AUTHORITY OF THE PROPHET\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cem\u003eA Declaration Concerning the Duty Imposed by God, as Laid Down in His Book, [Ordering Men] To Follow the Prophet’s Sunna\u003c\/em\u003e\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e86. Shafi’i said: God has placed His Apostle—[in relation to] His religion, His commands His Book—in the position made clear by Him as a distinguishing standard of His religion by imposing the duty of obedience to Him as well as prohibiting disobedience to Him. He has made His merits evident by associating belief in His Apostle with the belief in Him. For God, Blessed and Most High, said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; text-align: justify;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eSo believe in God and His Apostles, and do not say: “Three.” Refrain; [it will be] better for you. God is only one God. Glory be to Him. His having a son is something alien to him [Q. IV, 169].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd He said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; text-align: justify;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eThe believers are only those who have believed in God and His Apostle, and who when they are with him on some common affair do not go away until they ask his permission [Q. XXIV, 62].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eThus [God] prescribed that the perfect beginning of the faith, to which all other things are subordinate, shall be the belief in Him and then in His Apostle. For if a person believes only in Him, not in His Apostle, the name of the perfect faith will never apply to him until he believes in His Apostle together with Him.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eSo the Apostle laid down the [of reciting the Prophet’s name together with that of God] for testing the faith of every man [as the following tradition indicates]:\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003eMalik b. Anas told us from Hilal b. Usama from Ata’ b. Yasar from Umar b. al-, who said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eI went to the Apostle of God with a slave-girl and I asked him: ‘I have taken an oath [to free a slave]; may I free her?’ ‘Where is God?’ the Apostle asked her. ‘In heaven,’ she answered. ‘And who am I?’ asked he. ‘You are the Apostle of God,’ she answered. ‘You may free her,’ [the Prophet] said.\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e[The transmitter’s name, Umar b. al-Hakam — Shafi’i says—should read Mu’awiya b. al-Hakam, for Malik, I believe, has not correctly reported the name, as others did.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003e87. Shafi’i said: God has imposed the duty on men to obey His divine communications as well as the of His Apostle. For He said in His Book:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eO our Lord, raise up amongst them an Apostle, one of selves, to recite to them Thy signs and to teach them the Book and Wisdom and to purify them. Verily Thou art All-mighty, All-wise [Q. II, 123].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd He, glorious be His praise, said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd also we have sent among you an Apostle, one of yourselves, to recite to you our signs, and purify you, to teach you the Book and the Wisdom, and to teach you what you did not know [Q. II, 146].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd He said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eGod bestowed a favor upon the believers when He raised up amongst them an Apostle, one of themselves, to recite His signs to them, to purify them and to teach them the Book, although they had formerly been in manifest error [Q. III, 158].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd He, glorious be His praise, said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eIt is He who has raised up an Apostle among the untutored people, one of their number to recite to them His signs, to purify them, and to teach them the Book and the Wisdom, though formerly they had been in manifest error [Q. LXII, 2].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd He said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eBut remember the goodness which God has shown you and how much of the Book and the Wisdom He has sent down to you to admonish you thereby [Q. II, 231].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd He said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eGod has sent down to thee the Book and the Wisdom, and has taught thee what thou did not know before; the bounty of God towards thee is ever great [Q. IV, 113].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd He said:\u003c\/p\u003e\n\u003c\/div\u003e\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eAnd call to mind the signs of God and the Wisdom which are recited in your houses; verily God is gentle, well-informed [Q. XXXIII, 34].\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/blockquote\u003e\n\u003cdiv class=\"Section1\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003eSo God mentioned His Book—which is the Qur’an—and Wisdom, and I have heard that those who are learned in the Quran—whom I approve—hold that Wisdom is the of the Apostle of God. This is like what [God Himself] said, \"but God knows best!\" For the Quran is mentioned [first], followed by Wisdom; [then] God mentioned His favor to mankind by teaching them the Qur’an and Wisdom. So it is not permissible for Wisdom to be called here [anything] save the of the Apostle of God. For [Wisdom] is closely linked to the Book of God, and God has imposed the duty of obedience to His Apostle, and imposed on men the obligation to obey his orders. So it is not permissible to regard anything as a duty save that set forth in the Quran and the of His Apostle. For [God], as we have [just] stated, prescribed that the belief in His Apostle shall be associated with the belief in Him.\u003c\/p\u003e\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000; text-align: justify;\"\u003eThe of the Apostle makes evident what God meant [in the text of His Book], indicating His general and particular [commands]. He associated the Wisdom [embodied] in the with his Book but made it subordinate [to the Book]. Never has God done this for any of His creatures save His Apostle.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673751208244,"sku":"ITS007","price":62.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Shafi_i_s-Risala_-Treatise-on-the-Foundations-of-Islamic-Jurisprudence-Islamic-Texts-Society-40122940.jpg?v=1780390776"},{"product_id":"the-book-of-certainty-the-sufi-doctrine-of-faith-vision-and-gnosis","title":"The Book of Certainty: The Sufi Doctrine of Faith, Vision and Gnosis","description":"\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-style: inherit; font-weight: bold; font-size: 14px;\"\u003e​A Selection from the Table of Contents\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ctable border=\"0\" cellpadding=\"0\" cellspacing=\"0\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; border-collapse: separate; border-spacing: 1px; width: 519px; background-image: none; height: inherit; text-align: center; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\r\n\u003ctbody style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e1.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Truth of Certainty\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e2.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Garden of the Spirit\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e3.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Eye of Certainty\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e4.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Lore of certainty\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e5.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Gardens of the Heart and the Soul\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e6.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Fall\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e11.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Symbolism of Marriage\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e12.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Sun and the Moon\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e14.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Tree of Knowledge of Good and Evil\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e15.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Narrow Gate\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e16.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd height=\"25\" style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Covenant\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\u003cspan style=\"font-style: inherit; font-weight: bold; font-size: 14px; font-family: Georgia, 'Times New Roman', Times, serif;\"\u003eBook Extract\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cspan class=\"booktitle\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 14.5px; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; line-height: 20px;\"\u003eChapter Two\u003c\/span\u003e\u003cbr style=\"padding: 0px; margin: 0px;\"\u003e \u003cspan class=\"bookformat\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 10px; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; text-transform: uppercase; letter-spacing: .2em; line-height: 30px;\"\u003eTHE GARDEN OF SPIRIT\u003c\/span\u003e\u003cbr style=\"padding: 0px; margin: 0px;\"\u003e \u003cem\u003e\"\u003cspan style=\"color: #b22222;\"\u003eAnd for him that feareth the High Degree of his Lord there are two gardens ... And beyond these are two other gardens ... Therein are two fountains gushing... Therein is fruit, and the date palm, and the Pomegranate.\u003c\/span\u003e\" \u003cstrong\u003e- \u003c\/strong\u003e\u003c\/em\u003e\u003cstrong\u003eQur’an, LV 46, 62, 66, 68.\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBetweenthe degree of human perfection and that of extinction in the Divine Perfection there are said to be innumerable spiritual degrees whose multiplicity is sometimes represented by a symbolic number as is the multiplicity of the different Heavens to which they correspond. Apart from considering Universal Man in the Supreme Truth, it is possible to consider him also according to his plenitude in one of these spiritual degrees. Thus, for example, it is said that on the Night Journey, when the Prophet Muhammad was taken from Mecca to Jerusalem, and thence up through the next world to the Divine Presence, he met one other Prophet in each of the seven Heavens; for this does not mean that each of these Prophets had only reached the Heaven in which he was encountered, but that as it were below his extinction in the Truth of Certainty his Spirit is considered as presiding over that particular Heaven in view of some special characteristic.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe seven Heavens together make up one of the Paradises, which the Chapter of the All-Merciful mentions in the above-quoted verses as being of the number of four. According to the commentary, the two first-mentioned of these Paradises are the gardens of the Soul and the Heart, above which is the celestial Paradise, the Garden of the Spirit, which comprises the seven Heavens, and finally the Garden of the Essence Itself.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eWhen the Archangel Gabriel appeared to the Prophet on earth, he did so in the form of a man of the most marvellous beauty, for indeed the human eye was not created to receive ally more direct manifestation of the Truth than this, nor could the earth itself have endured the unmitigated presence of any heavenly power. But on the night journey, when the zenith of the seventh Heaven had been reached, all the Prophet’s possibilities had been as it were reabsorbed into his supreme spiritual plenitude which is named the Light of Muhammad (\u003cem\u003ean-naru’l-muhammadi\u003c\/em\u003e); and with the Eye of this Light he was able to look upon that which he had never seen before, and indeed his sight now demanded no less an object of perception than the full unveiled glory of the Archangel. Twice only did he behold this wonder, both times during the night journey. The first vision was just before the Light of Muhammad was reabsorbed into the Light of the Essence, that is, just before his entry into the Divine Presence. The second vision was on his emerging from the Presence, before he and the Archangel had begun their return journey in descent through the different Heavens, that is, before the two splendours had begun to diminish (just as in ascent they had gradually increased), each in proportion to the diminishment of the other’s capacity for beholding. It is the full vision which is referred to in the following verses from the Chapter of the Star; and these verses express also Universal Alan’s direct consciousness that absolutely nothing is Independent of the Truth and that even the greatest glories of creation, for all their apparently self-sufficient brightness, are not in Reality to he separated from the Glory of the Creator:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cblockquote style=\"padding: 0px; margin: 0px; border: 0px; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e\"\u003cspan style=\"color: #b22222;\"\u003eAnd verily he saw him at another revelation, beside the lote-tree\u003c\/span\u003e\u003c\/em\u003e\u003cspan style=\"color: #b22222;\"\u003eof\u003cem\u003ethe uttermost boundary, whereby is the Garden\u003c\/em\u003eof\u003c\/span\u003e\u003cem\u003e\u003cspan style=\"color: #b22222;\"\u003eRefuge. When there enshrouded the lote-tree That Which enshroudeth, the sight wavered not, nor did it transgress. Verily he saw, of the Signs of his Lord, the Greatest.\u003c\/span\u003e\" \u003cstrong\u003e- \u003c\/strong\u003e\u003c\/em\u003e\u003cstrong\u003eQur’an, LIII: 13-18\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/blockquote\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn the words of the commentator the lote-tree is ‘a tree in the seventh Heaven which marketh the boundary of the Angels’ knowledge. None of them knoweth what is beyond it ... It is the supreme Spirit\u003cem\u003e(ar-rnhu’l-a’zam)\u003c\/em\u003e... above which there is nothing but the Pure Selfhood\u003cem\u003e(al-huwiyyah) ..\u003c\/em\u003e.He(the Prophet) was not veiled by it (the lote-tree) and its form, nor by Gabriel in the fullness of his angelhood, from the Truth (when It overflowed upon the lote-tree), and therefore He hath said:\u003cem\u003eThe sight wavered not,\u003c\/em\u003eby turning aside and looking at other than It,\u003cem\u003enor did it transgress,\u003c\/em\u003ethrough looking at itself and being veiled by the individuality.’\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Garden of Refuge is the highest part of the Garden of the Spirit, to which, in one or more of its parts or aspects, apply also most of the other names of Paradises which are mentioned in the Qur’an. But in respect of the Spirits of those who are brought nigh, every Paradise is virtually one of the Gardens of Firdaus and may actually become so through\u003cem\u003e‘That Which enshroudeth’,\u003c\/em\u003eas did the Garden of Refuge for the Prophet and the Archangel.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBeside the lote-tree of the uttermost boundary, that is, at the extreme verge of the created Universe, there springs the Fountain of the Spirit, which is one of the two fountains mentioned in the opening quotation. According to the commentary it is ‘the knowledge of the Oneness of the Qualities’. Here the traveller has as it were the ‘proof’ of the doctrine of Divine Unity, for it is said that from this Paradise the Qualities appear like veils of light, behind each of which shines the Light of the Essence Itself, Which is always One and the Same. Thus the commentator further defines the Fountain of the Spirit as being ‘the knowledge of contemplation’(\u003cem\u003emushahadah\u003c\/em\u003e)\u003cem\u003e,\u003c\/em\u003ewhereas the Fountain of the Essence is ‘Knowledge of the Unity of the Essence, that is, knowledge of extinction’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe date, which is the fruit of the Garden of the Spirit, is ‘that which containeth food and enjoyment, the contemplation of the Celestial Lights and of the Manifestations of the Divine Beauty and Majesty in the Station of the Spirit; for in its Paradise the kernel of the individuality still remaineth, taking nourishment and delight therefrom’. The pomegranate, which is the fruit of the Paradise of the Essence, is described as ‘that which containeth enjoyment and medicinal balm in the station of Union, in the Paradise of the Essence. It is direct consciousness of the Essence (\u003cem\u003eash-shuhud adh-dhati\u003c\/em\u003e)through pure extinction in which there is no individuality to be fed but only unalloyed delight and the cure of the sickness of seeming to be left over (apart from the Truth) in a state of insecurity.’ This is the Fruit of the Truth of Certainty, and It is still beyond one who has reached only the Garden of the Spirit. But such a one may be said to have reached something more than the Eye of Certainty, for although his individuality, that is, his self, still appears to remain, not being utterly consumed in the Truth, he at least feels as it were the warmth of Its Flames, whereas the Eye of Certainty sees These Flames only, being the knowledge of one who has reached the state of human perfection and no more.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch3 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h3\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbu Bakr Siraj ad-Din\u003c\/strong\u003e (1909–2005), also known as \u003cstrong\u003eMartin Lings\u003c\/strong\u003e, was an English writer, a student of Frithjof Schuon and a renowned British Shakespearean scholar, with degrees in English and Arabic from London University and Oxford University. At Oxford, he studied English under C. S. Lewis, who later became a close friend. Lings taught at several European universities and the University of Cairo and served as the keeper of Oriental manuscripts for the British Museum and the British Library. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis friendship and similar beliefs with philosophers René Guénon and Frithjof Schuon inspired Lings to convert to Islam. He went on to become an influential member of Western Muslim society, participating in several international Islamic councils and conferences, including acting as consultant to the World of Islam Festival Trust. He is the author of twelve books on religion and spirituality.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch3 style=\"text-align: center;\"\u003e--------------------------------------------------------\u003c\/h3\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e‘To express in the language of Sufism, that is, Islamic mysticism, some of the universal truths which lie at the heart of all religions\u003cstrong\u003e, \u003c\/strong\u003ethis is the book’s avowed purpose. It came into being because the author was asked by a friend to set down in writing what he considered to be the most important things that a human being can know. He was also asked to make it very easy, and despite the depth of all that it contains, it has in fact a remarkable simplicity and clarity, due no doubt to the constant use of traditional imagery which awakens and penetrates the imagination.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘This book is an excellent introduction to Sufism, highly intelligent, balanced, lucid, well-written and in places really eloquent. ’\u003c\/em\u003eIslamic Culture, Hyderabad\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘Abu Bakr Siraj ad-Din has bestowed upon the world a great benefaction in giving it this very important Sufic treatise, for, belonging as it does to our own time, it is easier for us to assimilate than are the treatises and commentaries of Sufis of old.’\u003c\/em\u003eIslamic Quarterly\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘A wonderful, short and sweet discussion of symbols and the spiritual world...an important and significant window into the Sufi mode of speech.’\u003c\/em\u003eJournal of Islamic Studies.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch3 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif;\"\u003e \u003c\/h3\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673757663540,"sku":"ITS009","price":20.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Book-of-Certainty_-The-Sufi-Doctrine-of-Faith_-Vision-and-Gnosis-Islamic-Texts-Society-40124053.jpg?v=1780402729"},{"product_id":"the-eternal-message-of-muhammad","title":"The Eternal Message of Muhammad","description":"\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eThis translation into English of a great Islamic classic offers the western world a simple yet profound interpretation of Islam. Drawing upon years of unparalleled experience in diplomacy and government, Azzam examines the social and economic ramifications of the Muslim state, one based on humane ideals of law and justice expressed in the Qur’an, and one which can provide the foundation for a just society. Abd al-Rahman Azzam (1893-1976) is generally considered as the father of the Arab League. He served as the League’s first Secretary-General between 1945-52 as well as distinguishing himself in a long career as an ambassador and parliamentarian. As Vincent Sheean points out in his introduction, ‘In Damascus as well as in Djakarta, Istanbul and Baghdad, this man is known for valour of spirit and elevation of mind...He combines in the best Islamic mode, the aspects of thought and action, like the Muslim warriors of another time who are typified for us Westerners by the figure of Saladin.’ Malcolm X’s reading of \u003cem\u003eThe Eternal Message of Muhammad\u003c\/em\u003eand his meeting with Azzam Pasha are vividly recounted in his Autobiography. It is clear that these events marked the point in his life at which Malcolm X turned towards orthodox traditional Islam.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cem\u003e‘A very penetrating and stimulating book.’\u003c\/em\u003eWorld Affairs\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cem\u003e‘One of the great statesmen of contemporary Islam.’\u003c\/em\u003eThe New York Times\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e \u003c\/p\u003e\r\n\u003ch3\u003eAbout Author:\u003c\/h3\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbdul Rahman Hassan Azzam\u003c\/strong\u003e (1893–1976), also known as \u003cstrong\u003eAzzam Pasha\u003c\/strong\u003e, was an Egyptian diplomat, with family origins in Egypt. He served as the first secretary-general of the Arab League from 22 March 1945 to September 1952.\u003c\/p\u003e\r\n\u003cp\u003eAzzam also had a long career as an ambassador and parliamentarian. He was an Egyptian nationalist and one of the foremost proponents of pan-Arab idealism – viewpoints he did not see as contradictory – and was passionately opposed to the partition of Palestine.\u003c\/p\u003e\r\n\u003ch3\u003e\u003c\/h3\u003e\r\n\u003ch3\u003eAbout Translator:\u003c\/h3\u003e\r\n\u003cp\u003e\u003cstrong\u003eCaesar E. Farah\u003c\/strong\u003e was a professor of history at the University of Minnesota.\u003c\/p\u003e\r\n\u003cp\u003e\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cstrong style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003eTable of Contents\u003c\/strong\u003e:\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e\u003cspan class=\"booktitle\" style=\"padding: 0px; margin: 0px; border: 0px; font-weight: bold; font-style: inherit; font-size: 14.5px; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; line-height: 20px;\"\u003eThe Eternal Message of Muhammad\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ctable style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: normal; font-size: 12px; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; border-collapse: separate; border-spacing: 1px; width: 519px; background-image: none; height: inherit; text-align: center; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\" border=\"0\" cellspacing=\"0\" cellpadding=\"0\"\u003e\r\n\u003ctbody style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e1.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eThe Prophet Muhammad.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e2.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eOn the Fundamentals of the Message.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e3.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eOn Social Reform.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e4.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eThe Islamic State.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e5.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eOn International Relations.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e6.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eOn the Dissemination of the Message.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e7.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eOn the Causes of World Disturbances.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr style=\"padding: 0px; margin: 0px; border: 0px; font-weight: inherit; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline;\"\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: center;\" valign=\"top\" width=\"30\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003e8.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"padding: 0px; margin: 0px; border: 1px solid #e5e6e7; font-weight: normal; font-style: inherit; font-size: 12px; font-family: inherit; vertical-align: baseline; background-image: none; height: inherit; text-align: left;\" valign=\"top\" width=\"489\" height=\"25\"\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: inherit; font-style: inherit; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; line-height: 17px; color: #000000;\"\u003eIn Search of a Spiritual Bulwark for Civilization.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: 'Trebuchet MS', Verdana, Arial, Helvetica, sans-serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; line-height: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;\"\u003e \u003c\/p\u003e\r\n\u003cp class=\"booktitle\" style=\"padding: 0px; margin: .5em 0px; font-size: 14.5px; border: 0px; font-weight: bold; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 20px;\"\u003eBook Extract:\u003c\/p\u003e\r\n\u003cp class=\"booktitle\" style=\"padding: 0px; margin: .5em 0px; font-size: 14.5px; border: 0px; font-weight: bold; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 20px;\"\u003ePreface\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eI did not plan to write\u003cem\u003eThe Eternal Message of Muhammad\u003c\/em\u003eas a book. My intention in writing the original essays was to clarify for Muslims some of the principles and origins of their society, faith, and revealed Law, and to speak of the life of their Prophet. It was not my intention to apologize or preach to non-Muslims.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eI may have been inspired also by fear of the onslaught of materialistic ideologies to which some older cultures in many European lands already have succumbed.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003e“Islam,” writes a Christian historian, “is at once a culture and a religion, and in which the culture can hardly be conceived of as existing apart from religion.” Consequently, if the Muslims lose their religion, they lose with it their culture and undergo a process of social dissolution. Moreover, the Arab nation (to which I belong), itself a creation of Islamic culture, would also cease to exist through the inevitable process of disintegration.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eIt therefore seems vital to defend our society against the impact of alien cultures, particularly those consumed by a materialistic outlook.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eThe nineteenth and twentieth centuries have seen Muslim society and institutions exposed to the impact of European culture, which has been influencing Muslim ways and thought and not always advantageously. European culture derives from older creeds and cultures of the same general background from which Muslim society draws its inspiration and strength. Christianity and Judaism are both recognized by the Koran as having a similar origin to that of Islam, and this gives them a common meeting ground.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eIn the twentieth century, Europe, both East and West, has been gradually losing the religious culture it inherited from previous centuries, and it has become proud and cynical in its scientific achievement and technological success. Today, a large part of the modern world worships its own image. On the other hand, Marxian socialism and welfare capitalism are alike creating rituals for the new materialistic creeds and philosophies in the West as well as in the Communist East.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eThe God of the universe, of Jews, Christians, Muslims, and all, is being dethroned in favor of an idol to which all kneel and offer sacrifices; that idol is called “a high standard of living”. It is becoming the object of unanimous reverence in our material age. In spite of the tug and attraction from both East and West, the Muslims still hesitate and doubt; they hate to join in the celebration of materialistic idols and creeds, but they are nevertheless attracted by the prospect of a higher standard of living.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eSome of our people are being indoctrinated with the philosophies, dogmas, and rituals of the materialistic faith, but the majority of the Muslims in Africa and Asia are still confused and disturbed. They have known for a long time that they have a faith, a revealed Law, a society, and principles which call for a state that is neither secular nor theocratic but possibly both, and that is neither autocratic nor demagogic. Muslim society is based on the freedom of the individual and the equality of everyone. Muslim society is in its essence a free, classless society. It is classless not on the basis of any economic theory but on the basis of its egalitarian laws and its refusal to recognize distinction and honor except through piety and submission to the revealed Law, whose fundamental principles are universal, humane, and democratic. Nothing that is preached by the East or West is new to the Muslims. Reason is essential in judging even their dogmas and matters of faith, just as independent reasoning is one of the four sources of their jurisprudence.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eTherefore, they are often troubled when told that these modem ideologies are the fruit of modem science and a ripe Western civilization. They ask themselves if it is really necessary to part with the Creator of the universe in order to share the fruits of modern science and technology. Must they ignore their beloved prophets, their tolerant universal culture, and their nation to enjoy the benefits of this age? Are they to part with their humane society and relaxed life, their trust in the inevitability of a destiny directed and ruled by the Almighty? They refuse to believe that human destiny and history are ruledand determined by a class struggle, for a system of wages. They do not believe, either, that a classless society on a material basis will be the fulfillment of history or of human destiny. The pretension that the eternal universe is planned for such an economic theory, or for a higher standard of living, is incomprehensible to the Muslim mind. Are they to give up the solidarity and mutual welfare which they enjoy with their families, relatives, neighbors because of such reasoning and to join in the general rush for the various societies of a Godless East or West?\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eThese are some of the questions agitating the minds and hearts of those conscious and responsible among the six hundred million Muslims of all races and nations.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eI have tried, in these pages, to give a few answers to these matters.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eIslam is different from Judaism; Islam, being a universal submission to God, has no concept of a particular Covenant or a specially chosen people. It also differs from the Christian view of the Kingdom of God in heaven and the separate kingdom of Caesar on earth. And it differs from other religions, such as Buddhism and Hinduism. Islam is a faith, a law, a way of life, a “nation,” and a “state,” with a system of jurisprudence that is continually evolving for the administration of this world and the satisfaction of human needs under the sovereignty of our Creator. Islam’s Kingdom of God on earth, with its faith, its laws, piety, rituals, society, and state, is the prelude and the means to the afterlife.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eThe Muslims, while sharing many of the beliefs and precepts of other religions, particularly Judaism and Christianity, have a limited common ground with modem materialistic ideologies. Islam may share a belief in the importance of this world, the Kingdom on earth, but asks, “Why without God, the Creator?” And why a life whose rituals are based solely on economics? With such ideologies, Islam finds no possibility of compromise, being, as I have tried to point out in this book, a religion, a culture, a way of life, and an indivisible nation with an independent jurisprudence. Its classless community of partners has evolved from a totally different philosophy. It refuses to allow its indivisible culture and faith to be set aside in the pursuit of a planned economy or adjustment to a welfare state. Islam’s institutions are unique; they do not compromise with materialist dogmas. It stands firm on individual piety and individual freedom, a close-knit family devoted to the welfare of every relative, and a classless, benevolent society.\u003c\/p\u003e\r\n\u003cp style=\"padding: 0px; margin: .5em 0px; font-size: 12px; border: 0px; font-weight: normal; font-style: normal; font-family: Georgia, 'Times New Roman', Times, serif; vertical-align: baseline; color: #000000; font-variant: normal; letter-spacing: normal; text-align: left; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px; line-height: 17px;\"\u003eThough this book,\u003cem\u003eThe Eternal Message of Muhammad,\u003c\/em\u003emay be lacking in scholarly gifts, it is a serious attempt to point out the Muslim answers to today’s world. It was first published in Arabic in 1946. It was translated and later published by Muslim scholars in Indonesia and Turkey. Its second Arabic edition, to which a section on the Muslim state and constitution was added, was published in Cairo in 1954. To this English translation I have added a new section, written directly in English, on the life of the Prophet, and a number of explanatory comments and notes. Whatever may be said about the book, we have no indication that during this period any of its material has been disputed by Muslim jurists or scholars in Muslim land.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673760547124,"sku":"ITS010","price":27.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Eternal-Message-of-Muhammad-Islamic-Texts-Society-40124211.jpg?v=1780403964"},{"product_id":"three-early-sufi-texts","title":"Three Early Sufi Texts","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Book\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe three Sufi texts published in this volume all deal with some aspect of the Sufi path to God. The Sufi path is marked by a number of different stages or stations (maqam\/maqamat) which the Sufi traveller (salik) passes through as he advances on the path.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn his way, the Sufi also experiences various psychological and emotional states (hal\/ahwal). These states differ from the stations through which the Sufi passes in that the states are transitory experiences granted to him by God and over which he has no control, whereas the stations are permanent stages on the path which he has achieved through his own individual effort.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe enumeration of these states and stations and discussions of the distinction between them may be found in such classical Sufi works as al-Kalabadhi's Ta`arruf, al-Sarraj's Luma`, al-Qushayri's Risalah and al-Hujwiri's Kashf al-Mahjub. There are, however, considerable differences among these writers with respect to the enumeration and description of these stations and states. The existence of such differences should not be surprising since the descriptions of the stations and states found in these works are based on knowledge gained through interior Sufi experiences rather than on knowledge gained through the external senses.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Sufi path to God, however, is not an easy one. The Sufi's progress along the path is hindered by the machinations of the self (nafs), that is, the ego-self or what is called in the Qur'an the self that incites or exhorts to evil (al-nafs al-ammarah bi-al-su'). In order to maintain his progress along the path to God, the Sufi must be able to control the ego-self by disciplining it, and by continually blaming and abasing it.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOf the three Sufi works included in this volume, the first two, Bayan al-Farq, attributed to al-Hakim al-Tirmidhi, and al-Sulami's Darajat al-Sadiqin, deal primarily with the stations and states of the Sufi traveller on the path to God. The third, al-Sulami's Zalal al-Fuqara', on the other hand, deals with the disciplining and abasement of the ego-self or self that incites to evil. We hope the publication of these three Sufi texts in English translation will contribute to a greater appreciation of Islam and its mystical aspects.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eTranslations of texts from the formative period of Islam are rare. Those that were done are now out of print. Translations of Tirmidhi and Sulami are even more difficult to find. The three, previously untranslated works presented here originate from the pens of two of the most eminent figures of the Khorasanian tradition, Hakim Tirmidhi (d. 300\/912) and Abu ‘Abd al-Rahman al-Sulami al-Naysaburi (d. 412\/1021). \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThese texts, dating from the formative period of Sufism, affirm the existence of an already highly developed school of Muslim psychology that provided the foundation for the transformational process referred to within multiple spiritual traditions of the spiritual journey. Hakim Tirmidhi portrays the science of the soul within the Islamic context. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn Stations of the Righteous al-Sulami deals with the inherently defective nature of the soul, and delineates the path the soul must travel towards purification and the roles it assumes on its journey.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn Stumblings of Those Aspiring al-Sulami shares with his aspirant how best to manage the itinerary and avoid the pitfalls and obstacles of this journey. These three works are relevant within the domains of human spirituality and psychology for both the specialist and the non-specialist.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eWithin the history of the Sufism classroom, these texts offer some of the earliest and most concise examples of classical Sufi methodology to appear in translation. Those committed to the study of psychology, as the science of the human soul and its states, will find within the terminology and insights offered in these works relevance, which is historical, as it is conceptual. These works also offer anyone seeking a deeper understanding of the human spirit a mirror, at once timeless and personal, of our own human nature.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\"Few books remain in one’s consciousness after they have been read, this book is one of them. There are sections in the book which engrave themselves in one’s mind and are fuel for one’s spiritual aspirations.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe early Sufi texts that are contained within the book all deal with some facet of the Sufi path to God and are as follows: (i) A treatise on the heart, attributed to Al-Hakim Al-Tirmidhi, (ii) Stations of the righteous and (iii) The stumblings of those aspiring both by Abu Abd Al-Rahman Al-Sulami Al-Naysaburi.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eA treatise on the heart presents a Sufi psychological system concerned with the interaction of the heart (qalb) and the self (nafs). In this system the heart is described as consisting of four parts: (i) Breast (sadr, (ii) Heart proper (qalb) (iii) Inner heart (Fu’ad) and (iv) Intellect (lubb).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe self is described as not being part of the heart but a separate entity which is located in the stomach. It’s a point worth contemplating that God put the self in a lower position vis-à-vis the heart and for a person of insight this simple fact holds a message of its own worth pondering over.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe first text then goes on to describe the contraction and expansion of the breast in these words “…there is no limit to the contraction of the breast, should it contract, for everyone’s breast contracts in proportion to his ignorance and anger. Likewise, there is no limit to the capacity of the breast, should it expand under the guidance of God”.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe sections that follow then detail the different aspects of the heart. Below I will take quotes from a few sections which I hope will give some indication of the matter being discussed. In the section discussing the heart the author says:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eKnow, may God have mercy on you, that of all God’s creation there is nothing better than a heart which has become virtuous through the light of unification (tawhid), gnosis (ma’rifah), and faith (iman), nor is there anything purer, cleaner, more pious, more sincere, nor anything more encompassing [than a heart] if God has cleansed it of impurities and undertaken its revival with the light of truth (nur al-haqq)…\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn the section detailing the inner heart the author uses his power of expression in a fluid and convincing manner. In describing the inner heart he says “Know that since the inner heart (fu’ad) is the seat of seeing (ru’ya), it is only the inner heart which sees whereas the heart (qalb) knows.”\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe first text concludes with a description of the friends of God.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eKnow then, may God have mercy upon you, that the hearts of the friends of God (awliya’ Allah) are storehouses of wisdom, seats of mercy, sources of contemplation, treasuries of gnosis (ma’rifa) and houses of generosity. They are the places of God’s merciful regard, the gardens of His compassion, the vessels of His knowledge…\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn the introduction to the last two texts the translator gives a fairly comprehensive overview of the teachings of the Malamatiya to which the author Al-Sulami had close links. The teachings can be summarised as attitudes and conduct whose end goal was perfect sincerity. Their foundational principle being to cultivate an awareness of the inherently defective nature of the self and a code of conduct that went along with this awareness. It’s also useful to quote Trimingham who wrote the following when describing the Malamatiya “At the foundation of the Malamati tendency is the absolute nothingness of man before God” which I think sums up their outlook concisely and accurately.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe translator describes ‘Stations of the righteous’ (the second text) as more psychologically and metaphysically subtle while ‘The stumblings of those aspiring’ (the third text) as more concretely an example of applied Sufism and so while the second text describes the principles of the Malamatiya the third text shows how to practically implement these principles.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe third text is in my opinion by far the most penetrating part of the book because the insights the author provides are truly inspirational. The author quotes Abu Ali al-Juzjani who when asked about the distinguishing traits of the spiritual traveller said:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eObedience to God is their sweetness; love of God is their companion; God is their need and He is their protector. Righteousness is their nature; with God is their commerce; upon Him they depend; with Him is their intimacy; and in Him is their confidence…The Quran is their speech, gratitude their ornament, the invocation of God their booty… Life is their place of alighting [on their journey], death is their way station; the grave is their citadel; and the Day of Judgment their feast day. [To stand] before God is their most ardent desire, in the shade of the Throne is their gathering place, in [the paradise of] Firdaws is their dwelling and the vision of God the object of their destiny.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn conclusion, I believe this book imparts essential information for the spiritual traveller and shows in glorious detail the attitude and superior conduct which our forefathers possessed and which we today should aspire to. I think the translator has done a great service in making these precious texts accessible to us.\"\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003e-Naeem Azam, Deenport.com\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe ninth century Islamic mystic Al-Hakim al-Tirmidhi was a copious author, writing in Arabic, who lived in Central Asia. Reputedly exiled for his heretical tendencies, his version of saintship (wilaya) has since been recovered by modern scholars. His output is now considered significant for the period generally known in terms of early Sufism.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eTirmidhi was apparently born during the decade between 820 and 830 A. D. His father was a scholar of Hadith (traditions of the prophet) and a jurist; his early education appears to have been very orthodox. He was reared as a scholar of Hadith and fiqh (law), more specifically, the Hanafi school of law that was dominant in eastern territories of Islam. \"The range of Tirmidhi's education did not include the non-Islamic sciences, such as Greek natural science and philosophy.\"\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis subsequent reference to learning the use of the astrolabe, implying a knowledge of astronomy and mathematics, has been given different interpretations. \"There is no trace of influence from 'natural science' in his writings.\" However, his general pursuit of knowledge gained him the name of al-hakim (the sage). He renounced his use of the astrolabe after being told to do so in a dream to which he attached significance.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Translator\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eNicholas L. Heer, Professor Emeritus at the department of Near Eastern Languages and Civilization at the University of Washington, Seattle, WA earned his Ph.D. at Princeton University in 1955. Nicholas Heer received his B.A. from Yale University in 1949 and his Ph.D. from Princeton University in 1955. From 1955 to 1957 he worked as a translation analyst for the Arabian American Oil Company in Saudi Arabia. In 1958 he returned to the United States to become curator of the Middle East collections of the Hoover Institutions at Stanford University.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe following year he was appointed assistant professor of Arabic in the Department of Asian Languages at Stanford. During the academic year 1962-63 he was a visiting lecturer at Yale University, and from 1963 to 1965 he was an assistant professor of Arabic at Harvard University. In 1965 he was appointed associate professor of Arabic at the University of Washington and was subsequently promoted to full professor in 1976. In 1982 he was named chair of the Department of Near Eastern Languages and Civilization and served in that capacity until 1987. He retired from the University of Washington in 1990 at the age of 62.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis publications include and Arabic edition of ‘Abd al-Rahman al-Jami’s \u003cem\u003eal-Durrah al-Fakhirah\u003c\/em\u003e (Wisdom of Persia Series XIX, Tehran, 1980) and an English translation of the same work published under the same title \u003cem\u003eThe Precious Pearl\u003c\/em\u003e (Albany: SUNY Press, 1979).  Other relevant publications are: ‘Abd al-Rahman al-Jami \u003cem\u003eThe Precious ,Pearl\u003c\/em\u003e. Al-Jami’s \u003cem\u003eal-Durrah al-Fakhirah\u003c\/em\u003e together with his \u003cem\u003eGlosses\u003c\/em\u003e and the \u003cem\u003eCommentary\u003c\/em\u003e of ‘Abd al-Ghafur al-Lari translated with an introduction, notes, and glossary by Nicholas Heer. (Albany: State University of New York Press, 1979.)  ‘Abd al-Rahman al-Jami \u003cem\u003eal-Durrah al-Fakhirah.\u003c\/em\u003e Edited with the glosses of al-Jami and the commentaries of ‘Abd al-Ghafur al-Lari and ‘Imad al-Dawlah by N. Heer and A. Musawi Bihbahani. Wisdom of Persia Series XIV, Institute of Islamic Studies, McGill University, Tehran Branch. Tehran, 1358\/1980.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch3 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif;\"\u003e \u003c\/h3\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673805996340,"sku":"FV027","price":23.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Three-Early-Sufi-Texts-Fons-Vitae-40128392.jpg?v=1780410051"},{"product_id":"understanding-islam-and-the-muslims","title":"Understanding Islam and the Muslims","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMyths and misunderstanding continue to proliferate about Islam and its millions of followers worldwide. Through stunning photography provided by ARAMCO World and an accessible question and answer \u003c\/span\u003e\u003cg class=\"gr_ gr_41 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" data-gr-id=\"41\" id=\"41\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eformat\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e this newly-expanded version of America’s most popular short introduction to the key precepts of Islam offers succinct, and sometimes surprising, answers to frequently asked questions about the Muslim faith.\u003cbr\u003e \u003cbr\u003e Written by eminent scholars T.J. Winter, Lecturer in Islamic Studies at Cambridge University, and John A. Williams of the College of William and Mary’s Department of Religion, this new version of a classic work is unique in that it has the endorsement of Al Azhar University of Cairo, which has been the center of Islamic study for the entire Muslim world since 969 C.E.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Authors\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTimothy John Winter\u003c\/strong\u003e (born in 1960), also known as Shaykh Abdal Hakim Murad, is a British Sunni Muslim Shaykh, researcher, writer and academic. He is the Dean of the Cambridge Muslim College, Director of Studies (Theology and Religious Studies) at Wolfson College and the Shaykh Zayed Lecturer in Islamic Studies at Cambridge University.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis work includes publications on Islamic theology and Muslim-Christian relations.In 2003 he was awarded the Pilkington Teaching Prize by Cambridge University and in 2007 he was awarded \u003c\/span\u003e\u003cg class=\"gr_ gr_45 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar only-del replaceWithoutSep\" data-gr-id=\"45\" id=\"45\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e King Abdullah I Prize for Islamic Thought for his short booklet \u003cem\u003eBombing Without Moonlight\u003c\/em\u003e.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe has consistently been included in the \"500 Most Influential Muslims\" list published annually by the Royal Islamic Strategic Studies Centre and was ranked in 2012 as the 50th most influential.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eJohn Alden Williams\u003c\/strong\u003e is a retired Professor of Humanities and Religion at the College of William and Mary. He taught Islamic Studies at the Institute of Islamic Studies (McGill University, Montreal), the American University in Cairo and at William and Mary. He has written eight books on Islamic religion and civilization as well as many articles.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; text-align: center;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e-------------------------\u003c\/span\u003e\u003c\/h4\u003e\r\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"text-decoration: underline;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eReviews:\u003c\/span\u003e\u003c\/strong\u003e\u003c\/span\u003e\u003c\/h4\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003e“Through its text and photographs, this book seeks to replace inaccurate images of Islam with recognition of the multi-faceted character of this global religion and its widely diverse adherents. It cannot be reduced to stereotypes. Islam is not inherently violent, nor are Muslims intrinsically prone to violence.”                   \u003cbr\u003e \u003cbr\u003e - Bruce B. Lawrence, Professor of Islamic Studies, Duke University\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003e“A much welcome contribution-an accurate and scholarly presentation of the Islamic faith. Having carefully reviewed the contents, I find there is nothing to add. The Ministry of Islamic Endowments intends to make this reliable resource available on its website.”\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e- Dr. Ali Jum’a\u003c\/span\u003e\u003cg class=\"gr_ gr_44 gr-alert gr_tiny gr_gramm gr_inline_cards gr_run_anim Punctuation replaceWithoutSep\" data-gr-id=\"44\" id=\"44\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e,\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e Professor of Islamic Jurisprudence, University of Al Azhar, Cairo-\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e(Dir. of the Azhar Mosque and Imam at the Sultan Hasan Mosque Advisor to the Minister of Islamic Endowments, Cairo)\u003cbr\u003e \u003cbr\u003e  \u003cbr\u003e “The most user-friendly introduction to the basics of Islam today. It’s compact enough to make it an ideal choice for workshops and discussion groups.”\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e- Dick Doughty, Assistant Editor Saudi Aramco World\u003c\/span\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673810714932,"sku":"FV028","price":12.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Understanding-Islam-and-the-Muslims-Fons-Vitae-40128930.jpg?v=1780410486"},{"product_id":"the-complete-summons-and-general-reminder","title":"The Complete Summons and General Reminder","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\" data-mce-style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\" data-mce-style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003eThis book is unique in that Imam al-Haddad is the first scholar to have divided mankind into eight main categories according to the kind of summons to God or dacwa they need, and then detailed the rights and duties of each category, which scholars ought to enjoin upon them for the good pleasure of their Lord. The author introduces his book by saying, “As for the introduction, we have explained in it the summons to God, His religion, and His path. As for the eight sections, each concerns a certain category of people, the first category being the scholars; the second the ascetics and devotees; the third the kings, the rulers, and other people in authority; the fourth the merchants, the craftsmen, and other such people; the fifth the poor, the weak, and the destitute; the sixth the dependents such as the women, children, and slaves; the seventh the generality of believers, both the obedient among them and the transgressors; the eighth those who have not responded to the summons of God and His Messenger and do not believe in God and the Last Day. Finally, in conclusion, we give brief counsels of advice to all eight categories, in addition to general counsels and exhortations that soften the heart, the completion of which closes the book.\u003c\/span\u003e\u003c\/p\u003e\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\" data-mce-style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\" data-mce-style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003eImam Abd Allah ibn Alawi al-Haddad was born in 1634 CE (1044 Hijri). He lived his entire life in the town of Tarim in Yemen’s Valley of Hadramawt and died there in 1720 CE (1132 Hijri). In Islamic history, he was considered one of the great Sufi sages. He was an adherent to the Ashari Sunni Creed of Faith (Aqeedah), while in Islamic jurisprudence (Fiqh), he was a Shafi'i.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\" data-mce-style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003eHe lived at Tarim in the Hadramaut valley between Yemen and Oman, and is widely held to have been the ‘renewer’ of the twelfth Islamic century. A direct descendant of the Prophet, his sanctity and direct experience of God are clearly reflected in his writings, which include several books, a collection of Sufi letters, and a volume of mystical poetry. He spent most of his life in Kenya and Saudi Arabia where he taught Islamic jurisprudence and classical Sufism according to the order (tariqa) of the Ba'Alawi sayids.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\" data-mce-style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003eIn spite of being a major source of reference among the Sunni Muslims (especially among Sufis), only recently have his books began to receive attention and publication in the English-speaking world. Their appeal lies in the concise way in which the essential pillars of Islamic belief, practice, and spirituality have been streamlined and explained efficiently enough for the modern reader. Examples of such works are The Book of Assistance, The Lives of Man, and Knowledge and Wisdom.\u003c\/span\u003e\u003c\/p\u003e\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\" data-mce-style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003eAbout The Translator\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003eDr. Mostafa Badawi was born in Cairo in 1948. He graduated from Cairo University Medical School in 1971 and thereafter completed his postgraduate training in the United Kingdom in 1985. He has been practicing as a consultant psychiatrist since then. Dr. al-Badawi has authored several books in English, including Man and the Universe: An Islamic Perspective, The Prophetic Invocations, and Sufi Sage of Arabia: Biography of Imam al-Haddad.\u003cbr\u003e\u003cbr\u003eHe is a distinguished authority on the history and teachings of the Ba 'Alawi Sayyids. He studied under many shaykhs, foremost among whom is the late Habib Ahmad Mashur al-Haddad.\u003cbr\u003e\u003cbr\u003e\u003c\/span\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003eDr. Badawi is one of the leading contemporary translators of Islamic books from Arabic to English and has authored several books in Arabic. In addition, he has translated from the original Arabic into English several of Imam Abdallah ibn Alawi al-Haddad's works, including The Book of Assistance, The Lives of Man, Gifts for the Seeker, Wisdom and Knowledge, Good Manners, and Mutual Reminding. He also translated into English Habib Ahmad al-Haddad's Key to the Garden as well as Shaykh Abd al-Khaliq ash-Shabrawi's Degrees of the Soul.\u003c\/span\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\" data-mce-style=\"font-size: 14px;\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003ch3 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif;\" data-mce-style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif;\"\u003e \u003c\/h3\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673817465140,"sku":"FV032","price":24.99,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Complete-Summons-and-General-Reminder-Fons-Vitae-40129678.jpg?v=1780403279"},{"product_id":"letters-of-a-sufi-master","title":"Letters of a Sufi Master: The Shaykh Ad-Darqawi","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis precious translation of selections from the letters of Shaikh ad-\u003c\/span\u003e\u003cg class=\"gr_ gr_55 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"55\" id=\"55\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDarqawi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e, the founder of a major branch of the Shadhiliyyah Order in North Africa in the 13th\/19th century, belongs to a class of Sufi literature that has not as yet received enough attention outside of the Islamic world.\u003cbr\u003e \u003cbr\u003e Each letter is a precious gem of wisdom, an indispensable key to open certain doors which stand before every traveler upon the Path. Almost all the letters concern the method and the operative aspects of the Way based on the central techniques of the invocation or dhikr.\u003cbr\u003e \u003cbr\u003e In this \u003c\/span\u003e\u003cg class=\"gr_ gr_64 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" data-gr-id=\"64\" id=\"64\"\u003e\u003cspan style=\"font-size: 14px;\"\u003edomain\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e they must be considered among the most direct instructions given on \u003c\/span\u003e\u003cg class=\"gr_ gr_63 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar only-ins replaceWithoutSep\" data-gr-id=\"63\" id=\"63\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSufic method\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e to be found in all Sufi literature, where generally masters have preferred to refer to the actual spiritual techniques through allusion. Occasionally, however, fundamental facets of Sufi doctrine are also discussed.\u003cbr\u003e \u003cbr\u003e \"The sickness that is afflicting your heart is one of those things which strike men whom God loves, for 'of all men, the most sorely tried are the Prophets, after them the saints, then those who resemble them, closely or remotely.' So do not be downcast, since this happens most often to men full of sincerity and love, to cause them to go forward towards their Lord.\u003cbr\u003e \u003cbr\u003e By this suffering of their hearts are purified and transformed into pure substance. Lacking such encounters with reality, nobody would reach the knowledge of God, far from it, for 'if there were no arenas for souls, the runners would not be able to run their course' as it is said in Ibn 'Ata-\u003c\/span\u003e\u003cg class=\"gr_ gr_62 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"62\" id=\"62\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIllah's\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e Hikam, in which he also says: 'In the variety of signs and changing states I came to recognize Thine intention in regard to me, that of showing me all things, so that there might be nothing in which I would not know Thee.'\u003cbr\u003e \u003cbr\u003e In the same sense, the initiates have said: 'It is in times of upheaval that men stand out from amongst men.' In the Koran it is said: Do the people then reckon that they will be left in peace because they say 'we believe,' and that they will not be tried? (XXIX,1).\"\u003cbr\u003e \u003cbr\u003e In making available these letters in English, Titus Burckhardt has rendered a service to those seeking spiritual instruction. He has also enriched Sufi literature in Western languages and made available one more document of extraordinary power and beauty belonging to the recent past.\u003cbr\u003e \u003cbr\u003e \"During his early years in Morocco, Titus Burckhardt immersed himself in the Arabic language and assimilated the classics of Sufism in their original form. In later years, through his translations, he was to share these treasures with a wider public. One of his most important works of translation was of the spiritual letters of the renowned 18th-century Moroccan Shaikh Mulay al-'Arabi ad-Darqawi. These letters manifest a deep and lively insight into timeless metaphysical truths and, at the same time, are a precious document of practical spiritual counsel.\"\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003e- William Stoddart\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbu Abdullah \u003cstrong\u003eMuhammad al-Arabi al-Darqawi\u003c\/strong\u003e (1760–1823) was a Moroccan Sufi leader of the Shadhili tariqa and the author of letters concerning the dhikr he preached and instructions for daily life. He stressed non-involvement in worldly affairs (\u003cem\u003eDunya\u003c\/em\u003e) and spoke against other Sufi orders exploiting claims of \u003cem\u003ebarakah\u003c\/em\u003e (blessings).He was imprisoned by the Moroccan ruler Mulay Slimane (r. 1792–1822) for supporting revolts against the throne but was released by Abderrahmane (r. 1822–1859).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eA branch of the Shadhili order, the Darqawa, was organized around his teachings after his death, with members coming from a wide range of social groups. Though the Darqawa was once the most important \u003cem\u003etariqah\u003c\/em\u003e in Morocco, its power waned as it spread throughout North Africa.Al-\u003c\/span\u003e\u003cg class=\"gr_ gr_72 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"72\" id=\"72\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDarqawi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e was descended from a Hasanid\/Idrissid \u003c\/span\u003e\u003cg class=\"gr_ gr_73 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"73\" id=\"73\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esherif\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e family that lived among the Beni Zerwal Berbers, in the hills to the north-east of Fez. His tomb is in the Zawiya Beni Brih also in the Rif.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eMartin Lings\u003c\/strong\u003e (\u003cstrong\u003ePreface\u003c\/strong\u003e) (1909–2005), also known as Abu Bakr Siraj ad-Din, was an English writer, a student of Frithjof Schuon and a renowned British Shakespearean scholar, with degrees in English and Arabic from London University and Oxford University. At Oxford, he studied English under C. S. Lewis, who later became a close friend. Lings taught at several European universities and the University of Cairo and served as the keeper of Oriental manuscripts for the British Museum and the British Library.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis friendship and similar beliefs with philosophers René Guénon and Frithjof Schuon inspired Lings to convert to Islam. He went on to become an influential member of Western Muslim society, participating in several international Islamic councils and conferences, including acting as a consultant to the World of Islam Festival Trust. He is the author of twelve books on religion and spirituality.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ch4 style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Translator\u003c\/span\u003e\u003c\/strong\u003e\u003c\/h4\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eTitus Burckhardt (Ibrahim Izz al-Din after his Islamic name), a German-Swiss, was born in Florence, Italy in 1908 and died in Lausanne, Switzerland in 1984.He devoted all his life to the study and exposition of the different aspects of Wisdom tradition.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe was an eminent member of the \"Traditionalist School\" of twentieth-century authors. He was a frequent contributor to the journal \u003cem\u003eStudies in Comparative Religion\u003c\/em\u003e along with other prominent, members of the school.\u003c\/span\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673821069620,"sku":"FV034","price":19.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Letters-of-a-Sufi-Master_-The-Shaykh-Ad-Darqawi-Fons-Vitae-40130266.jpg?v=1780388757"},{"product_id":"the-history-and-philosophy-of-islamic-science","title":"The History and Philosophy of Islamic Science","description":"\u003cp\u003eThe essays presented \u003cg class=\"gr_ gr_96 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"96\" data-gr-id=\"96\"\u003ein\u003c\/g\u003e\u003cem\u003e\u003cg class=\"gr_ gr_96 gr-alert gr_spell gr_inline_cards gr_disable_anim_appear ContextualSpelling ins-del multiReplace\" id=\"96\" data-gr-id=\"96\"\u003eThe\u003c\/g\u003e History and Philosophy of Islamic Science \u003c\/em\u003ediscuss the principles behind the different sciences cultivated in the Islamic world from the third century of the Islamic era onwards and the place of science in relation to other branches of Islamic learning. In defining what Islamic science means, Professor Osman Bakar shows how these sciences are organically related to the fundamental teachings of Islam. Covering all the natural and mathematical sciences\u003cg class=\"gr_ gr_133 gr-alert gr_gramm gr_inline_cards gr_run_anim Style replaceWithoutSep\" id=\"133\" data-gr-id=\"133\"\u003e,\u003c\/g\u003e\u003cem\u003e\u003cg class=\"gr_ gr_133 gr-alert gr_gramm gr_inline_cards gr_disable_anim_appear Style replaceWithoutSep\" id=\"133\" data-gr-id=\"133\"\u003eThe\u003c\/g\u003e History and Philosophy of Islamic Science\u003c\/em\u003e illustrates what Islamic science shares with modern science. Professor Osman Bakar also highlights where the Islamic approach to science differs from the secular, modern approach.\u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003e‘[Osman Bakar’s book] marks a most valuable contribution both to the effort of revealing the Islamic intellectual and spiritual approach to science, and to the concomitant endeavour to highlight the deeper causes of the contemporary crisis in western science and technology...it opens up, with clarity and simplicity, the philosophy of Islamic science.’\u003c\/em\u003eIslamic Quarterly\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ctable\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003ePart One\u003cg class=\"gr_ gr_99 gr-alert gr_gramm gr_inline_cards gr_run_anim Style replaceWithoutSep\" id=\"99\" data-gr-id=\"99\"\u003e:The\u003c\/g\u003e Epistemological Foundation of Islamic Science\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eReligious Consciousness and the Scientific Spirit in Islamic Tradition\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Question of Methodology in Islamic Science\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Place of Doubt in Islamic Epistemology: al-Ghazzali’s Philosophical Experience\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003ePart Two: Man, Nature, and God in Islamic Science\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Unity of Science and Spiritual Knowledge: The Islamic Experience\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Atomistic Conception of Nature in Ash’arite Theology\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eAn Introduction to the Philosophy of Islamic Medicine\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003ePart Three: Islamic Science and the West\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Influence of Islamic Science on Medieval Christian Conceptions of Nature\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eUmar Khayyam’s Criticism of Euclid’s Theory of Parallels\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003ePart Four: Islam and Modern Science\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eIslam and Bioethics\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eMuslim Intellectual Responses to Modern Science\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eIslam, Science \u003cg class=\"gr_ gr_100 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"100\" data-gr-id=\"100\"\u003eand\u003c\/g\u003e Technology: Past Glory, Present Predicaments, and the Shaping of the Future\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eAppendix: Designing a Sound Syllabus for Courses on Philosophy of Applied and Engineering Sciences in a 21st Century Islamic University\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003ch4\u003eAbout Author:\u003c\/h4\u003e\r\n\u003cp\u003e\u003cstrong\u003eDr. Osman Bakar\u003c\/strong\u003e is a scholar, a teacher \u003cg class=\"gr_ gr_98 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"98\" data-gr-id=\"98\"\u003eand\u003c\/g\u003e author whose writings are known throughout many Islamic countries and by Western scholars of Islam.\u003c\/p\u003e\r\n\u003cp\u003eDr. Bakar was born in Temerloh in the state of Pahang, Malaysia. He completed his undergraduate degree with Honors and an M.Sc. in Mathematics (specializing in Algebra) at London University. In 1981, Osman Bakar entered Temple University where he completed an M.A. in Comparative Religion and his Ph.D. in Philosophy of Science\/Islamic Philosophy.\u003c\/p\u003e\r\n\u003cp\u003eOsman Bakar served as the Deputy Vice Chancellor\/Vice President of Academics and was the first holder of the Chair of the Philosophy of Science at the University of Malaya (Kuala Lumpur), a post he held until 2001. He is one of the founding members and has also served as President of the Islamic Academy of Science of Malaysia. His research interests include Southeast Asian Islam, particularly Malaysian-Indonesian Islam, contemporary Islamic thought, and religion and science in the Islamic context, both classical and modern.\u003c\/p\u003e\r\n\u003cp\u003eMany of his essays have appeared in numerous journals, chapters in various books, and in encyclopedias. His books, \u003cem\u003eClassification of Knowledge in Islam\u003c\/em\u003e, \u003cem\u003eTawhid \u003cg class=\"gr_ gr_123 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"123\" data-gr-id=\"123\"\u003eand\u003c\/g\u003e Science\u003c\/em\u003e, and \u003cem\u003eCivilizational Dialogue\u003c\/em\u003e, among others, have been translated into Albanian, Arabic, Chinese, English, French, Indonesian, Persian, Spanish, Turkish, and Urdu. In 1994 he was awarded the honorary title of \"Dato\" by the Sultan of Pahang and by the King of Malaysia in 2000. Dr. Bakar has received additional recognition for his work, including the Fulbright Visiting Scholar at Harvard University. He has also served as a consultant to various agencies such as the United Nations and UNESCO.\u003c\/p\u003e\r\n\u003cp\u003eCurrently, Dr. Osman Bakar is the Malaysia Chair of Islam in Southeast Asia, Centre for Muslim-Christian Understanding and is a member of the Centre’s Academic Council (part of the School of Foreign Service), where he teaches courses on Contemporary Islam in Southeast Asia, Religion and Science in Islam, and Dialogue of Civilizations.\u003c\/p\u003e\r\n\u003cp\u003eOsman Bakar's essay \u003cstrong\u003e\"The Nature and Extent of Criticism of Evolutionary Theory\"\u003c\/strong\u003e is included in the anthology \u003cem\u003eScience and the Myth of Progress.\u003c\/em\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eBook Extract\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eTawhid: The Source of Scientific Spirit\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003eMuslim religious consciousness is essentially the consciousness of the Unity of God. The scientific spirit is not opposed to this religious consciousness since it is an integral part of the latter. To possess a consciousness of Divine Unity is to affirm the truth that God is One in His Essence, in His Attributes and Qualities, and in His Works. One important consequence of affirming this central truth is that one has to accept the objective reality of cosmic unity. As a source of knowledge, religion is emphatic in maintaining that all things in the universe are interrelated in a web of cosmic unity through the cosmic laws governing them. The cosmos is made up of many levels of reality, not just the physical. But it constitutes a unity because it must manifest the oneness of its metaphysical source and origin religiously called God. In fact, the Quran strongly argues that cosmic unity is a clear proof of Divine Unity.\u003c\/p\u003e\r\n\u003cp\u003eThe scientific spirit of Muslim scientists and scholars flows, in fact, from their consciousness of \u003cem\u003etawhid.\u003c\/em\u003eThere is no doubt that, religiously and historically speaking, the origin and development of the scientific spirit in Islam differs from that in the West. Nothing better illustrates the religious origin of the scientific spirit in Islam than the fact that this spirit was first demonstrated in the religious sciences.\u003c\/p\u003e\r\n\u003cp\u003eMuslims did not begin to cultivate the natural sciences in earnest until the third century of the Islamic era (the ninth century of the common era). But when they did so they were already in possession of a scientific attitude and a scientific frame of mind, which they had inherited from the religious sciences. The passion for truth and objectivity, the general respect for fully corroborated empirical evidence, and a mind skilled in the classification of things were some of the most outstanding features of early Muslim religious scholarship as can clearly be seen in their studies of jurisprudence and the prophetic traditions.\u003c\/p\u003e\r\n\u003cp\u003eA love for definitions and conceptual or semantic analysis with great emphasis on logical clarity and precision was also very much evident in Muslim legal thought as well as in the sciences related to the study of various aspects of the Quran such as in the science of Quranic commentaries \u003cem\u003e(\u003cg class=\"gr_ gr_101 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"101\" data-gr-id=\"101\"\u003eilm\u003c\/g\u003e al-tafsir\u003c\/em\u003e). In Islam, logic was never conceived as being opposed to religious faith. Even the grammarians, who initially opposed the introduction of Aristotelian logic \u003cem\u003e(\u003cg class=\"gr_ gr_112 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"112\" data-gr-id=\"112\"\u003emantiq\u003c\/g\u003e\u003c\/em\u003e) by philosophers like al-Farabi, did so on the belief that their Stoic-like juridical-theological logic, known as \u003cem\u003e\u003cg class=\"gr_ gr_294 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"294\" data-gr-id=\"294\"\u003eadab\u003c\/g\u003e al-\u003cg class=\"gr_ gr_110 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"110\" data-gr-id=\"110\"\u003ejadal\u003c\/g\u003e \u003c\/em\u003e(the art of argumentation), was already sufficient to meet their logical needs.\u003c\/p\u003e\r\n\u003cp\u003eAmong Muslim philosophers and scientists, logic was always viewed as an indispensable tool of scientific thinking. They also considered logic a form of \u003cem\u003ehikmah\u003c\/em\u003e(wisdom), a form of knowledge which is extolled by the Quran. In their use of logic, they were as much concerned with clarity and consistency as with truth and certitude. They were too aware of the fact that logic is a double-edged instrument which can serve both truth and error.\u003c\/p\u003e\r\n\u003cp\u003eLogic was developed by Muslim philosophers and scientists within the framework of a religious consciousness of the Transcendent. In their view, logic, when used correctly and by an intellect that is not corrupted by the lower passions, may lead one to the Transcendent itself.’ An obvious function of logic in relation to religious truths is to help explain their rationality and clarify their overall consistency in the face of outward appearances of incoherence and contradiction.\u003c\/p\u003e\r\n\u003cp\u003eSome philosopher-scientists, such as al-Farabi, wrote works which sought to demonstrate that Aristotelian logic found strong scriptural support in the Quran and the prophetic \u003cem\u003ehadiths.\u003c\/em\u003eWhen a religious scholar of the stature of al-Ghazzali wrote a work with a similar purpose, and with full conviction embraced Aristotelian logic in its entirety, the last significant traces of opposition to that logic from the religious quarters disappeared.\u003cem\u003eMantiq\u003c\/em\u003ein its Islamic home became an important tool not only of the philosophical sciences but also of the religious sciences.\u003c\/p\u003e\r\n\u003cp\u003eIt is indeed significant that \u003cem\u003eal-Burhan, \u003c\/em\u003ethe term used in Muslim logic to denote the scientific method of demonstration or demonstrative proof, is derived from one of the names of the Quran. According to al-Ghazzali, the Quranic term al\u003cem\u003e-\u003cg class=\"gr_ gr_147 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"147\" data-gr-id=\"147\"\u003emizan\u003c\/g\u003e,\u003c\/em\u003e usually translated as the balance, refers, among other things, to logic. Logic is the balance with which man weighs ideas and opinions to arrive at the correct measurement or judgment.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673824477492,"sku":"ITS011","price":27.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-History-and-Philosophy-of-Islamic-Science-Islamic-Texts-Society-40130846.jpg?v=1780404785"},{"product_id":"ibn-arabi-the-voyage-of-no-return","title":"Ibn Arabi: The Voyage of No Return","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis is a concise introduction to the life and thought of Ibn ‘Arabi, who is considered as the ‘Greatest of Sufi Masters’. Written by the author of a best-selling biography of \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/31-ibn-arabi\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eIbn Arabi\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e, \u003cem\u003eIbn Arabi: The Voyage of No Return \u003c\/em\u003etraces the major events of Ibn Arabi’s life: his conversion to Sufism; his travels around Andalusia and the Maghreb; his meetings with the saints of his time; his journey to Mecca; his travels in Egypt, Palestine, Mesopotamia, Anatolia and Syria; his most important books.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe events of Ibn Arabi’s ‘inner voyage’, however, are far more spectacular than those of his outer life and are here presented directly from the many auto-biographical sections found in his writings. Through her detailed analysis of Ibn Arabi’s works and her profound understanding of his ideas, Claude Addas gives us a comprehensive insight into the major doctrines of this most influential of Sufi, masters: the doctrine of prophethood and sainthood, of inheritance from the prophets, of the ‘imaginal world’, of the ‘unicity of Being’, of the ‘Seal of the Saints’, and many others.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAddas also introduces the main disciples of Ibn Arabi down to the nineteenth century and traces both his unequalled influence on the course of Sufism and the controversies that still surround him till today. \u003cem\u003eIbn Arabi: The Voyage of No Return \u003c\/em\u003eis essential reading for anyone interested in Islamic mysticism and is a genuine contribution to scholarship in this field.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong style=\"font-size: 14px;\"\u003eTable of Contents\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eShould Ibn Arabi Be Burned?\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Prince’s Prayer\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003e“Flee towards God”\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Masters of the Way\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Seal\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003e“When what has never been disappears ...”\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003e“The distance of two bows, or closer”\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Meccan Illuminations\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003e“God is, and nothing is with Him”\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003e“Wherever you turn, there is the Face of God”\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Two Horizons\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003e“Benefit from my existence”\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOpinions of Ibn Arabi\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eChronology\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eBibliography\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eClaude Addas\u003c\/strong\u003e is a scholar of Ibn Arabi and the author of Quest for the Red Sulphur: The Life of Ibn Arabi (published by The Islamic Texts Society, 1993).\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eBook Extract\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eThe Prince’s Prayer\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\"Since I was old enough to wear a sword-belt, I did not cease mounting steeds, ... examining sabre blades, parading in military camps\u003cem\u003e(al-asakir),\u003c\/em\u003einstead of pouring over the pages of books.” It is doubtful that any of those who knew him well would have been able to predict that this boy who was so attracted to the clanking of military armour would soon devote himself to the strict renunciation of the ascetic. Everything pointed the young Ibn Arabi toward a military career. The Spirit that blows where it wills had decided otherwise.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIbn ‘Arabi’s family was descended from one of the oldest Arab lineages in Muslim Spain. His ancestors, Arabs from the Yemen, emigrated toward the Iberian peninsula at quite an early date; most likely, during the ‘second wave’ of the conquest, the wave that, in 712, brought several thousand Yemenite horsemen into Andalusia. In any case, they were listed among the “great Arab families” that were living in Andalusia in the census that took place during the reign of the first Umayyad amir (756-788). Thus, they belonged to the \u003cem\u003ekhassa, \u003c\/em\u003ethe ruling class that occupied the highest offices in the administration and the army.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eProud of his Arab origins, Ibn Arabi would recall, mostly in his poems, the name of his ancestor the famous Hatim al-Ta’i, the pre-Islamic Arabian poet whose chivalrous virtues are proverbial. On the other hand, he alludes on a number of occasions to the important position of his father, who, he states, “was one of the Sultan’s companions”—a phrase that has given rise to much conjecture, and one which some recent biographers have used to conclude that he was at the very least a minister. A document published a few years ago now allows us a much clearer view. According to its author, Ibn Sha’ar (d. 1256), who met the Shaykh al-Akbar in Aleppo on 27 October 1237 and asked him about his youth, Ibn Arabi “was from a military family \u003cem\u003ein the service of those who govern the country\u003c\/em\u003e”. Although it is elusive, the phrase reminds us that the career of Ibn Arabi’s father evolved within the framework of the political vicissitudes that accompanied the collapse of the Almoravid regime in Andalusia.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eA Dazzling Metamorphosis\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThere is nothing that could have predicted that the life of this adolescent destined for a military career would go through such a radical change from one day to the next. We may never know exactly what happened, or precisely when. The famous text where he describes his interview in Cordoba with the philosopher Averroes provides at least one piece of chronological information. Ibn Arabi describes himself as a still beardless young man, but one who had been granted illuminative knowledge during the course of a recent retreat.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFrom this account it can be deducted that the event took place when he was about fifteen. What follows in Ibn Sha’ar’s account adds one more detailed piece of information regarding the circumstances of this short and precocious \u003cem\u003emetanoia.\u003c\/em\u003e“What led me to leave the army, on the one hand, and to take up the Path on the other hand,” Ibn Arabi told him, “was this: I had gone out one day with Prince Abu Bakr [b.] Yusuf b. Abd al-Mu’min in Cordoba. We went to the great mosque and I watched him while he bowed and prostrated himself in humble and contrite prayer. I then remarked to myself, ‘If someone like this, who is no less than the sovereign of this country, is submissive and humble, and behaves in such a way towards God, it is because this lower world is nothing!’ I left him that same day, never to see him again, and undertook the Path.”\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; text-align: center;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e-----------------------------------------\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e‘... there can be no question as to the comprehensive scope and scholarly reliability of this work: the author has included all the major themes of Ibn Arabi’s writings, for the most part expressed in his own words, and has placed them carefully in the context of his major writings and both their immediate and wider historical settings .’ - \u003cstrong\u003eJames Morris (Journal of the Muhyiddin Ibn Arabi Society)\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673826804020,"sku":"ITS012","price":22.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Ibn-Arabi_-The-Voyage-of-No-Return-Islamic-Texts-Society-40130978.jpg?v=1780391385"},{"product_id":"quest-for-the-red-sulphur-the-life-of-ibn-arabi","title":"Quest for the Red Sulphur: The Life of Ibn 'Arabi","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis book is undoubtedly a landmark in Ibn Arabi studies. Until the publication of this book, anyone who wanted to learn about the life of Ibn Arabi has had little choice of material to work from. This major study by Claude Addas is based on a detailed analysis of a whole range of Ibn Arabi’s own writings as well as a vast amount of secondary literature in both Arabic and Persian.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe result is the first-ever attempt to reconstruct what proves to have been a double itinerary: on the one hand, the journey that took Ibn Arabi from his native Andalusia to Damascus - and on the other hand, the ‘Night Journey’ which carried him along the paths of asceticism and prayer to the ultimate stage of revelation of his mystic quest.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHome Land.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIbn Arabi and the Savants of Andalusia.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eGod’s Vast Earth.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Great Pilgrimage.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e‘Counsel My Servants’\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDamascus, ‘Refuge of the Prophets’.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix I: Chronological Table of Ibn Arabi’s life.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix II: Ibn Arabi and his Links with the Various Sufi Currents in the Muslim West.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix III: The Teachers in Traditional Religious Discipline Frequented by Ibn Arabi in the Muslim West.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix IV: The Men of Letters Frequented by Ibn Arabi in the Muslim West.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix V: The Four silsilas of the khirqa akbariyya.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eThe Masters of Seville\u003c\/strong\u003e \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAfter Abu Madyan, the teacher whom Ibn Arabi probably mentions most frequently in the \u003cem\u003eFutuhat\u003c\/em\u003e is Abu l-Abbas al-Uryabi. Clearly the times he spent in the company of this illiterate peasant from Ulya in the Algarve had a profound effect upon him. It is also significant that among the recommendations (\u003cem\u003ewasaya\u003c\/em\u003e) of Ibn Arabi which Ismail b. Sawdakin transcribed in his \u003cem\u003eKitab wasa’il al-sa’il\u003c\/em\u003e, several derive from Abu l-Abbas al-Uryabi. So, for example, the following prayer which Ibn Arabi was to make his own: ‘Oh Lord, nourish me not with love but with the desire for love’ (\u003cem\u003eRabbi urzuqni shahwat al-hubb la l-hubb\u003c\/em\u003e).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis influence—which is especially evident in Ibn Arabi’s initial attachment to the practice of \u003cem\u003edhikr\u003c\/em\u003e using the divine Name ‘Allah’ alone—is hardly surprising. For a start, Uryabi was his \u003cem\u003emurshid al-awwal\u003c\/em\u003e, his first teacher: a relationship which is always of special significance in Sufism. Secondly—and this is probably the most decisive factor of all—Uryabi was governed by the state of \u003cem\u003eubudiyya\u003c\/em\u003e, or total servitude. ‘My master Abu l-Abbas al-Uryabi, who was the first teacher whom I served and received graces from, had one foot planted firmly in this domain—the domain of servitude.’ Now in Ibn Arabi’s eyes the state of \u003cem\u003eubudiyya\u003c\/em\u003e surpasses all others. It is the state every disciple must aspire to and the goal of spiritual realisation, because it represents the return to the original state: to the ontological nothingness of the creature or created being. Whoever has realised \u003cem\u003eubudiyya \u003c\/em\u003eor servitude has stripped himself of \u003cem\u003erububiyya, \u003c\/em\u003eof the ‘Lordship’ which really belongs to God alone but which ordinary men in their arrogance claim for themselves. According to Ibn Arabi the state of such a person is comparable to a stone that falls where it is thrown; he is literally \u003cem\u003eabd Allah, \u003c\/em\u003ethe slave of God. In a sense it can be said that Ibn Arabi’s entire teaching as embodied in his writings has as its sole aim to guide his ‘spiritual children’ (we will see in due course why the term ‘children’, rather than ‘sons’, has to be used) towards that state of servitude to which Uryabi had guided him. ‘Be a pure servant! (\u003cem\u003ekun abdan mahdan\u003c\/em\u003e) …\u003cem\u003e \u003c\/em\u003eThat\u003cem\u003e \u003c\/em\u003eis what I was advised by my shaikh and master Abu Abbas al-Uryabi.’ It will emerge later that the only people who realise the state of \u003cem\u003eubadiyya \u003c\/em\u003efully are the \u003cem\u003emalamiyya, \u003c\/em\u003ethe ‘People of Blame’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFinally, there is the fact that Shaikh Uryabi was in a sense responsible for the first meeting between Ibn Arabi and Khadir, that mysterious interlocutor of Moses: the master of the ‘masterless’, he who is the supreme possessor of the \u003cem\u003eilm\u003c\/em\u003e \u003cem\u003eladuni,\u003c\/em\u003ethe ‘knowledge inherent in God’.’ This initial meeting took place in Seville when Ibn Arabi was still a youth, and it was to be the first in a series of interventions by Khadir in his spiritual destiny which would culminate in his double investiture with the \u003cem\u003ekhirqa khadiriyya, \u003c\/em\u003ethe ‘initiatic mantle’ transmitting the \u003cem\u003ebaraka \u003c\/em\u003eof Khadir: firstly at Seville in 59\u003cem\u003e2 \u003c\/em\u003eand then at Mosul in 601.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBefore telling the story of this first encounter with Khadir, it is worth pointing out that Muhyi l-Din was only around twenty years old when he met Uryabi. The following episode occurred at the start of this companionship, as he himself says (\u003cem\u003efi bidayati amri\u003c\/em\u003e)\u003cem\u003e. \u003c\/em\u003eHis youthfulness excuses—or at least explains—the lack of \u003cem\u003eadab \u003c\/em\u003eor propriety which, on his own admission, he showed. He still had a great deal to learn about the rules of proper behaviour which normally govern the relationship between disciple and master. ‘A difference of opinion arose between me and my master Abu l-Abbas al-Uryabi, regarding the identity of a person whose coming the Prophet had announced. He [Shaikh Uryabi] said to me, “The reference is to so-and-so, son of so-and-so”, and he mentioned someone whom I knew by name: I had never seen the person but I had met his cousin. I expressed scepticism and refused to accept what the shaikh said about this individual, because I had an infallible perception (\u003cem\u003ebasira\u003c\/em\u003e)\u003cem\u003e \u003c\/em\u003eregarding the man in question. As it happens, there can be no doubting the fact that later the shaikh changed his opinion. But he suffered inwardly [as a result of my attitude], although I was unaware of this because at the time I was only in my early stages. I left him to return home. On the way I was accosted by someone whom I did not know. First of all this person greeted me, with a great deal of love and affection in his gesture. Then he said to me: “Accept what Shaikh Abu l-Abbas says about so-and-so!” I understood what he was asking. I immediately returned to the shaikh to let him know what had happened to me. When I appeared before him he said to me: “Oh Abu ‘Abd Allah, is it going to be necessary for Khadir to come to you every time you hesitate to admit what I say, and tell you: ‘Accept what so-and-so says’? And how is that going to happen each time you refuse to accept my opinion?” I replied: “The door of repentance is open”. He said: “The repentance is accepted”.’\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eClaude Addas is a scholar of Ibn Arabi and the author of Quest for the Red Sulphur: The Life of Ibn Arabi (published by The Islamic Texts Society, 1993)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ePeter Kingsley (born 1953) is the author of four books and numerous articles on ancient philosophy, including \u003cem\u003eAncient Philosophy, Mystery and Magic\u003c\/em\u003e, \u003cem\u003eIn the Dark Places of Wisdom\u003c\/em\u003e, \u003cem\u003eReality\u003c\/em\u003e, and \u003cem\u003eA Story Waiting to Pierce You: Mongolia, Tibet and the Destiny of the Western World\u003c\/em\u003e. He has written extensively on the pre-Socratic philosophers Parmenides and Empedocles and the world they lived in.,\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; text-align: center;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e----------------------------------\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘I read it like a novel, a novel written in captivating style and with a seeming infinite love for its hero - a novel distinguished by its meticulous care for details and full of trustworthy information taken from manuscripts and printed sources...It is more than a translation: with the author’s help some additions have been made, some points clarified.’\u003c\/em\u003e\u003cbr\u003e - Annemarie Schimmel (Journal of Islamic Studies)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘The first serious biography of the most influential figure in the history of Islamic mysticism. It is based on an enormous amount of documentary evidence...In his voluminous writings Ibn `Arabi recounted his visionary experiences, his journeys, real and imaginary, and his meetings with other mystics, both alive and dead.’\u003c\/em\u003e \u003c\/span\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003e- TLS\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673827459380,"sku":"ITS013","price":35.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Quest-for-the-Red-Sulphur_-The-Life-of-Ibn-_Arabi-Islamic-Texts-Society-40131110.jpg?v=1780395734"},{"product_id":"a-collection-of-sufi-rules-of-conduct","title":"A Collection of Sufi Rules of Conduct","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Book\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eA Collection of Sufi Rules of Conduct (Jawami Adab al-Sufiyya) was written by one of the foremost early masters of Sufism and is considered as the first work devoted to the description of the way of life and the customs of the Sufis. It represents an early attempt to illustrate the conformity of Sufi beliefs and manners with the Qur’an and the example of the Prophet (Sunna). \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eA Collection of Sufi Rules of Conduct is therefore not only a pioneering work of ethics and mysticism, it is also a summary of the views of Sufis up till the eleventh century. It was a major influence on the development of Sufism from the eleventh century onwards. The translation by Dr. Elena Biagi includes an introduction that places the author in his historical, literary and religious context and a general glossary of Sufi technical terms.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eTable of Contents\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter One: The Life and Works of al-Sulami\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Two: The Adab Literary Tradition\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Three: Sulami’s Jawami Adab al-Sufiyya\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Four: The Translation of the Jawami Adab al-Sufiyya,\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eGlossary: Glossary of Sufi Technical Terminology in the Jawami Adab al-Sufiyya\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBiographical Notes: Biographical Notes on Some Major Sufi Figures Mentioned in the Jawami Adab al-Sufiyya\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBibliography, Index\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbu Abd al-Rahman al-Sulami was born in Nishapur in 937 to a prestigious family. His father was on good terms with the early Malamatiyya. When al-Sulami was young his father moved to Makkah and left al-Sulami under the care of his maternal grandfather. His grandfather, Abu ‘Amr Isma’il b. Nujayd al-Sulami (d. 971) was the spiritual heir to Abu ‘Uthman al-Hiri (d.910) who is an important figure in the formation of the Malamatiyya.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Translator\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDr. Elena Biagi is Professor of Arabic at Milan University.\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673828573492,"sku":"ITS014","price":29.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/A-Collection-of-Sufi-Rules-of-Conduct-Islamic-Texts-Society-40131363.jpg?v=1780373960"},{"product_id":"a-sufi-saint-of-the-twentieth-century","title":"A Sufi Saint of the Twentieth Century","description":"\u003cp\u003e'Almost a prerequisite for any serious study of Sufism in European languages': this was the verdict of Seyyed Hossein Nasr in his review of the first edition of the book. According to the Journal of Near Eastern Studies, it is 'one of the most thorough and intimately engaging books on Sufism to be produced by a Western scholar'.\u003c\/p\u003e\n\u003cp\u003eCertainly there is nothing second-hand about it. The author lets Sufis speak for themselves and, in a series of unusual and absorbing texts mainly translated from Arabic, he gives a vivid picture of life in a North African Sufi order. Against this background stands the unforgettable figure of the Algerian Shaikh who was head of the order from 1909 until his death in 1934. The last few chapters are mainly devoted to his writings, which include some penetrating aphorisms, and which end with a small anthology of his remarkable mystic poems. \u003cbr\u003e\u003cbr\u003e Martin Lings, formerly Keeper of Oriental Manuscript in the British Museum and the British Library, is the author of three works on Islamic mysticism, Muhammad: His Life Based on the Earliest Sources, What is Sufism? and The Book of Certainty, all published by The Islamic Texts Society.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003e‘A masterly study of a man whose sanctity recalled the golden age of medieval mystics. In this well documented book Dr Lings draws on many rare sources...and has made some important original contributions.’\u003c\/em\u003e A. J. Arberry\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003e‘What Martin Lings adds by way of commentary is of the greatest significance and may serve as a key to a deeper understanding of Islam as a whole.’\u003c\/em\u003e Titus Burckhardt\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/p\u003e\n\u003ctable\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp\u003ePart One: The Path and the Order.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eSeen from Outside.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eThe Origins of Sufism.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eSeen from Within.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eThe Spiritual Master.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp\u003ePart Two: The Doctrine.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eOneness of being.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eThe Three Worlds.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eThe Symbolism of the Letters of the Alphabet.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eThe Great Peace.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eGnosis\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eThe Ritual Purification.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eThe Ritual Prayer.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp\u003ePart Three: Further Dimensions.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eSelections from his Aphorisms.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003eSelections from his Poetry\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp\u003eAppendix I: List of his Writings.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\n\u003cp\u003eAppendix II: The Spiritual Chain.\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eSeen from Outside\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThe narrative which follows is by Dr Marcel Carret. It speaks for itself and needs no introduction; and having read it, the reader will no doubt understand why I have chosen to begin with it rather than with anything else, although at its outset the Shaikh is already fifty years old.\u003c\/p\u003e\n\u003cp\u003e‘I met the Shaikh Al-Alawi for the first time in the spring of 1920. It was not a chance meeting, for I had been called in to him in my capacity as doctor. It was then only a few months since I had started a practice at Mostaganem.\u003c\/p\u003e\n\u003cp\u003e‘What could have prompted the Shaikh to consult a doctor, seeing that he attached so little importance to the petty misfortunes of the flesh. And why had he chosen me, a newcomer, from among so many others?\u003c\/p\u003e\n\u003cp\u003e‘It was from him himself that I eventually learned the answers to these questions: not long after my arrival at Mostaganem, I had set up a clinic in the Arab town of Tigitt exclusively for the use of Moslems, and three times a week I gave consultations there for a minimum fee. Moslems have an instinctive repugnance for State-organized dispensaries, and my clinic, which was set up in their very midst and arranged to suit their tastes and customs, was a success. Echoes of this came to the ears of the Shaikh.\u003c\/p\u003e\n\u003cp\u003e‘His attention was attracted by this initiative on the part of a newly arrived French doctor who, unlike most Europeans, apparently did not look down on Moslems from the heights of a disdainful pride. Without my knowing it, and without the least attempt at investigation on his part, he was benevolently informed by his disciples as to how I looked, What I did, my movements, my way of treating the sick and my sympathetic attitude towards Moslems. As a result, the Shaikh Al-‘Alawi already knew me quite well when I was still ignorant of his very existence. A rather serious attack of influenza which he had during the spring of 1920 made him decide to send for me.\u003c\/p\u003e\n\u003cp\u003e‘From my first contact with him I had the impression of being in the presence of no ordinary personality. The room I was shown into, like all rooms in Moslem houses, was without furniture. There were simply two chests which, as I found out later, were full of books and manuscripts. But the floor was covered from end to end with carpets and rush mats. In one corner was a rug-covered mattress, and here, with some cushions at his back, sitting straight upright, cross-legged, with his hands on his knees, was the Shaikh, in a motionless hieratic attitude which seemed at the same time perfectly natural.\u003c\/p\u003e\n\u003cp\u003e‘The first thing that struck me was his likeness to the usual representations of Christ. His clothes, so nearly if not exactly the same as those which Jesus must have worn, the fine lawn head-cloth which framed his face, his whole attitude—everything conspired to reinforce the likeness. It occurred to me that such must have been the appearance of Christ when he received his disciples at the time when he was staying with Martha and Mary.\u003c\/p\u003e\n\u003cp\u003e‘My surprise stopped me for a moment on the threshold. He too fixed his eyes on\u003cem\u003e my\u003c\/em\u003e face, but with a far-away look, and then broke the silence by asking me to come in, with the usual words of welcome. His nephew, Sidi Muhammad, acted as his interpreter, for although the Shaikh understood French well he had some difficulty in speaking it, and in the presence of a stranger he made as if he did not know it at all.\u003c\/p\u003e\n\u003cp\u003e‘I asked for some sandals to cover my shoes, so as not to defile the carpets and the mats, but he said that this was quite unnecessary. A chair was brought for me, but it seemed so ridiculous in such surroundings that I declined it, saying I would rather sit on a cushion. The Shaikh smiled almost imperceptibly, and I felt that by this simple gesture I had already gained his sympathy.\u003c\/p\u003e\n\u003cp\u003e‘His voice was gentle, somewhat subdued. He spoke little, in short sentences, and those about him obeyed in silence, waiting on his least word or gesture. One felt that he was surrounded by the deepest reverence.\u003c\/p\u003e\n\u003cp\u003e‘I already knew something of Moslem ways, and realizing that I had to do something with someone who was not just ‘anyone’, I was careful not to broach too abruptly the subject for which I had been called in. I let the Shaikh question me, through Sidi Muhammad, about my stay in Mostaganem, what had brought me there, the difficulties I had met with, and how far I was satisfied.\u003c\/p\u003e\n\u003cp\u003e‘During this conversation a young disciple had brought in a large brass tray with some mint-flavoured tea and some cakes. The Shaikh took nothing, but invited me to drink when the tea had been served, and himself pronounced the “Bismillah” (in the Name of God) for me as I raised the cup to my lips.\u003c\/p\u003e\n\u003cp\u003e‘It was only after all this usual ceremony was over that the Shaikh decided to talk to me about his health. He said that he had not sent for me to prescribe medicines for him; certainly, he would take medicine, if I thought it was absolutely necessary and even if I thought it would help him, but he had no desire to do so. He simply wanted to know if the illness he had contracted a few days previously was a serious one. He relied on me to tell him quite frankly, and without keeping anything back, what I thought of his condition. The rest was of little or no importance.\u003c\/p\u003e\n\u003cp\u003e‘ I felt more and more interested and intrigued: a sick man who has not the cult of medicines is rare enough as it is, but a sick man who has no particular desire to get better and who simply wants to know where he stands is still a greater rarity.’\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eMartin Lings\u003c\/strong\u003e (1909–2005), also known as Abu Bakr Siraj ad-Din, was an English writer, a student of Frithjof Schuon and a renowned British Shakespearean scholar, with degrees in English and Arabic from London University and Oxford University. At Oxford, he studied English under C. S. Lewis, who later became a close friend. Lings taught at several European universities and the University of Cairo and served as the keeper of Oriental manuscripts for the British Museum and the British Library. His friendship and similar beliefs with philosophers René Guénon and Frithjof Schuon inspired Lings to convert to Islam. He went on to become an influential member of Western Muslim society, participating in several international Islamic councils and conferences, including acting as consultant to the World of Islam Festival Trust. He is the author of twelve books on religion and spirituality.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673829196084,"sku":"ITS015","price":29.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/A-Sufi-Saint-of-the-Twentieth-Century-Islamic-Texts-Society-40131510.jpg?v=1780374919"},{"product_id":"al-ghazali-letter-to-a-disciple","title":"Al-Ghazali Letter to a Disciple","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Book\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e'Work for your terrestrial life in proportion to your location in it, and work for your afterlife in proportion to your eternity in it.’ This is part of the advice that the great theologian and mystic Abu Hamid al-Ghazali (1058-1111 AD) put down in his \u003cem\u003eLetter to a Disciple.\u003c\/em\u003e An old disciple of al-Ghazali had studied the Islamic sciences, including the many works of his master, for most of his life. Faced with the proximity of death, he turns again to his master this time asking for a summary of all his teachings. \u003cem\u003eLetter to a Disciple\u003c\/em\u003e is al-Ghazali’s response. The emphasis in this short treatise is on religious and spiritual \u003c\/span\u003e\u003cg class=\"gr_ gr_78 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" data-gr-id=\"78\" id=\"78\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eaction\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e and on putting into practice the knowledge that one has acquired. \u003cem\u003eLetter to a Disciple\u003c\/em\u003e can be considered as the last testament of he who is regarded as \u003cem\u003eHujjat al-Islam\u003c\/em\u003e, the ‘Proof of Islam’. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"color: #b22222;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis new translation is presented here as a bilingual, English-Arabic edition.\u003c\/span\u003e\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroduction\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eTranslation\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIndex of Qur’anic verses\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eBibliography\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eGeneral Index\u003cspan style=\"white-space: pre;\"\u003e \u003c\/span\u003e\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIN THE NAME OF GOD, the Infinitely Good, the Merciful.\u003cbr\u003e \u003cbr\u003e Praise belongs to God, the Lord of the worlds, and the ‘outcome belongs to the God-conscious,’ and blessings and peace be upon His Prophet Muhammad and all his family. Know that one of the advanced students devoted himself to the service of the master, the Imam, the Ornament of Religion and Proof of Islam, Abu Hamid ibn Muhammad al-Ghazali(may God sanctify his spirit) and occupied himself with the acquisition and study of knowledge under him, until he mastered the details of the sciences and filled out the good qualities of the soul. Then one day he considered his situation, and it occurred to him, ‘I have studied various kinds of science, and I have spent my life learning and mastering them. I now ought to find out which kind will be of use to me on the morrow, to keep me company in my grave, and those which are not of use to me, so that I may give them up. As God’s Messenger (God bless him and give him peace) said, ‘O God, I take refuge in Thee from knowledge which is not useful!’ This thought persisted to the point that he wrote to the honourable master, the Proof of Islam, Muhammad al-Ghazali (may God the Exalted be merciful to him), seeking a ruling, asking questions, and requesting both advice and a prayer, ‘even though the works of the master such as \u003cem\u003eThe Revival \u003c\/em\u003e[ \u003cem\u003eof the Religious Sciences \u003c\/em\u003e(Ihya’ ulum al-din)] and others contain the answers to my questions, what I want is for the master to write down what I need in a few pages to be with me for the rest of my life, and I will act in accordance with what is in them during my term, if God the Exalted wills.’ So the master wrote him this message in reply, and God knows best. \u003cbr\u003e \u003cbr\u003e ‘Know O beloved and precious disciple—may God prolong your days in obedience to Him and travel with you on the path of those He loves—that public advice should be quoted from the goldmine of messenger-hood [the Prophet]. If you have received advice from him, what need do you have \u003c\/span\u003e\u003cg class=\"gr_ gr_66 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar replaceWithoutSep\" data-gr-id=\"66\" id=\"66\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eof\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e my advice? And if you have not received it, then tell me what you have achieved in these years gone-by! \u003cbr\u003e \u003cbr\u003e O disciple, included in what God’s Messenger (God bless him and give him peace) advised his community, is his statement, ‘An indication of the withdrawal of God the Exalted from the worshipper is his busying himself with what does not concern him, and if an hour of a man’s life slips by in other than that for which he was created in the way of worship, then it is proper that his affliction be protracted. Whoever passes forty without his virtue overpowering his vice, let him get ready for hellfire!’ This advice contains enough for people of knowledge.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/29-imam-al-ghazali\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003e\u003cem\u003eImam Abu Hamid Muhammad al-Ghazali\u003c\/em\u003e\u003c\/span\u003e\u003c\/a\u003e (450\/1058-505\/1111) is widely known by the honorific, 'the Sultan of the Saints (\u003c\/span\u003e\u003cg class=\"gr_ gr_56 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" data-gr-id=\"56\" id=\"56\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eawliya\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e) of Allah'. In the history of the Saints of Islam, Shaikh Abd al-Qadir stands out as being unique, in the broad scope of perfection that includes his lineage, his complete development, piety, knowledge of the religion and adherence to the Sacred Law (Shariah), his intimate and direct knowledge of the Divine, and his establishment by the Lord of All the Worlds at the level of Reality (Haqiqa). Shaikh 'Abd al-Qadir lived almost a thousand years ago, but his words transcend the time and place in which they were recorded to span the centuries without difficulty.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eRevered to this day as the supreme spiritual helper (al-Ghawth al-A'zam) the Shaikh addresses his audience at a level that bypasses the heart and mind. His discourses are justly ranked among the most beautiful oratory the world has ever known.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe is justly described as a \"towering figure\" in the history of Islam. He was born in the Iranian town of Tus, studied Islamic law and theology at the Seljuq college in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr\u003e \u003cbr\u003e Despite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence, and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr\u003e \u003cbr\u003e Blessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eDr. Tobias Mayer\u003c\/strong\u003e is a Research Associate in the \u003c\/span\u003e\u003cg class=\"gr_ gr_73 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" data-gr-id=\"73\" id=\"73\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eQur’anic\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e Studies Unit at The Institute of Ismaili Studies, London, where he teaches courses on Sufism and tafsir. After completing his undergraduate degree in Indian Studies at the University of Cambridge, he went on to study Medieval Arabic thought at the University of Oxford, where he wrote his doctoral thesis on the \u003cem\u003eBook of Allusions\u003c\/em\u003e (\u003cem\u003eIsharat\u003c\/em\u003e) by the major Persian philosopher Ibn Sina. In 2001, in conjunction with Professor Wilferd Madelung, he published a critical edition and translation of Shahrastani’s \u003cem\u003eKitab Musara‘at al-Falasifa\u003c\/em\u003e, entitled \u003cem\u003eStruggling with the Philosopher: A Refutation of Avicenna’s Metaphysics\u003c\/em\u003e (2001). Until 2003, Toby was a lecturer in Islamic Studies at the School of Oriental and African Studies, University of London, where he taught courses in Islamic philosophy and mysticism. He has also worked for the Al-Furqan Islamic Heritage Foundation and on various documentary film projects in India, Indonesia and other parts of the Muslim world.\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673830768948,"sku":"ITS016","price":29.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali-Letter-to-a-Disciple-Islamic-Texts-Society-40131723.jpg?v=1780375651"},{"product_id":"al-ghazali-on-invocations-and-supplications","title":"Al-Ghazali on Invocations and Supplications","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eA revised edition of Kojiro Nakamura’s acclaimed translation into English of Book IX of \u003cem\u003eThe Revival of the Religious Sciences\u003c\/em\u003e(\u003cem\u003eIhya’ ‘Ulum al-Din\u003c\/em\u003e). Although prayerfulness and the remembrance of God suffuse all the formal practices of Islam, there are times when the Muslim simply ‘sits alone with his Lord’ to repeat formulas drawn from the Qur’an and the sayings of the Prophet, seeking remission of his sins and the purification of his heart.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe present volume is probably the most widely read compendium of such material, popular not only for its comprehensiveness and beauty, but also for the analytical approach of its author, who explores the psychological and spiritual effects of prayer and the celebration of God’s name. The original translation by Kojiro Nakamura, now Head of the Islamic Studies Department at the University of Tokyo, has been substantially revised and augmented with \u003cem\u003ehadith\u003c\/em\u003e identification. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eThis volume won a \u003cstrong\u003eBritish Book Design and Production Award\u003c\/strong\u003e in 1991.\u003c\/em\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003cspan style=\"color: #333333; font-family: sans-serif, Arial, Verdana, 'Trebuchet MS'; font-size: 13px;\"\u003e​\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the General Merit and Profit of Invocation\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn The Forms and Value of Supplication and Prayer\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003ePrayers for Use in the Mornings and Evenings\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003ePrayers Transmitted from the Prophet and His Companions\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003ePrayers Transmitted for Every Emergent Occasion\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix I: Persons Cited in the Text\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix II: Some Important Invocations\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIndex to Qur’anic Quotations\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eBibliography\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eGeneral Index​\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAn Excerpt From The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the General Merit and Profit of Invocation, with an Illustration from the Qur’an, the Traditions and the Narratives\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eFrom the Qur’an:\u003c\/em\u003e\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe general merit of invocation is testified to by the Word of God: \u003cem\u003eRemember Me, and I will remember you. \u003c\/em\u003eThabit al-Bunani said, ‘Verily I know when my Lord remembers me’. So the people became alarmed at him and asked, ‘How do you know that?’ He said, ‘When I remember God, He remembers me’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eGod has said, \u003cem\u003eRemember God often, \u003c\/em\u003eand \u003cem\u003eWhen you rush together from Arafat in a crowd, remember God at the Holy Monument \u003c\/em\u003e[al-mash’ar al-haram]; \u003cem\u003eand remember Him as He has guided you \u003c\/em\u003eand \u003cem\u003eWhen you have completed your holy rites, remember God, as you remember your fathers, or more devoutly \u003c\/em\u003eand \u003cem\u003e... those who remember God, standing, sitting, or lying down on their sides \u003c\/em\u003eand \u003cem\u003eWhen you have performed the ritual prayer \u003c\/em\u003e[salat], \u003cem\u003eremember God, standing, sitting, or lying down on your sides \u003c\/em\u003e[on which] Ibn ‘Abbas (may God be pleased with him) commented, ‘That is: [remember God] whether at night or during the day whether travelling or remaining at home, whether in poverty or in riches, in sickness or in health, in private or in public’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDenouncing the hypocrites, God (Exalted is He!) has said, \u003cem\u003eThey remember God but seldom. \u003c\/em\u003eAnd He has said, \u003cem\u003eRemember your Lord, in your soul, with humility and fear, not with a loud voice, morning and evening. Be not among the heedless. Truly the remembrance of God is greater. \u003c\/em\u003eIbn ‘Abbas (may God show him His mercy) said, ‘This has two interpretations: one is that God’s remembrance of you is greater than your remembrance of Him, and the other is that the remembrance of God is greater than any other act of worship’, etc.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003e\u003cem\u003eFrom The Traditions:\u003c\/em\u003e\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Emissary of God (may God bless him and grant him peace) said, ‘An invoker of God among the heedless is like a green tree in the midst of dry stalk’. He said (may God bless him an grant him peace), ‘An invoker of God among the heedless is like a fighter [for the sake of God] among deserters’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe said (may God bless him and grant him peace), ‘God says, “I am with My servant so long as he invokes Me and his lips move for invoking Me”.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe said, ‘No act of a human being is so efficacious for deliverance from God’s punishment as the invocation of God\u003cstrong\u003e \u003c\/strong\u003e(Great and Glorious is He!)’. The people asked, ‘O Emissary of God. Nor is the \u003cem\u003ejihad\u003c\/em\u003e for the sake of God so efficacious [as the invocation of God]?’ He said, ‘No, no \u003cem\u003ejihad\u003c\/em\u003e for the sake of God is so efficacious, except that you hit with your sword until it is intercepted and then you hit with it again until it is intercepted, and then you hit with it until it is intercepted, [while remembering God]’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe said (may God bless him and grant him peace), ‘Let him who wishes to graze in the pastures of the Garden invoke God constantly’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn being asked, ‘Which act is most meritorious?’ the Emissary of God (may God bless him and grant him peace) said, ‘[It is] that you die while your tongue is moistened with the invocation of God (Great and Glorious is He!)’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe said, ‘Let your tongue be moistened with the invocation of God morning and evening, and then no fault will fall upon you’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe said (may God bless him and grant him peace), ‘Truly the invocation of God (Great and Glorious is He!) morning and evening is more meritorious than breaking swords for the sake of God and giving wealth lavishly’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe said (may God bless him and grant him peace), ‘God (Blessed and Exalted is He!) says, “When My servant remembers Me in his heart, I remember him in My heart. When he remembers Me in company [with others], I remember him in an even better company. When he draws near to Me a hand’s breadth, I draw near to him an arm’s length. When he draws near to Me an arm’s length, I draw near to him a fathom. When he draws near to Me walking, I draw near to him running—meaning by ‘running’ one’s quickness of response.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe said (may God bless him and grant him peace), ‘ God (Great and Glorious is He!) spreads His shade upon seven people on the day when there is no shade but His. Among them is a man who invoked God privately and whose eyes overflowed [with tears] from the fear of God’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbu’l-Darda said, ‘The Emissary of God (may God bless him and grant him peace) said, “Shall I not tell you about the best and purest of your works for your Lord, and the most exalted of them in your ranks, and the work which is better for you than encountering your enemy, with you striking their necks and them striking your necks?” Thereupon the people said, “What is that, O Emissary of God?” He said, “The constant remembrance of God”’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Emissary of God said, ‘God (Great and Glorious is He!) says, “He who is so occupied with the remembrance of me that does not make petition to Me, I will give him the best of what I give to suppliants”’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/29-imam-al-ghazali\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eImam Abu Hamid Muhammad Al-Ghazali\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e was born in 450 AH (1058 A.D) in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr\u003e \u003cbr\u003e Despite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr\u003e \u003cbr\u003e Blessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam al-Ghazzali was fondly referred to as the \"Hujjat-ul-lslam\", Proof of Islam, he is honoured as a scholar and a saint by learned men all over the world and is generally acclaimed as the most influential thinker of the Classical period of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe passed away in 505 AH (1111 A.D).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eKojiro Nakamura\u003c\/strong\u003e is a Japanese scholar of Islam. He is professor emeritus of Islamic studies at both Tokyo University and Oberlin University. Tokyo University's Department of Islamic Studies was the first such department in Japan, established in 1982 with Nakamura appointed as its first professor.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe translated and commented on portions of Al-Ghazali's \u003cem\u003eRevival of Religious Sciences\u003c\/em\u003e, his most important work, for the Islamic Texts Society in 1992. Much of Nakamura's effort has been spent on analysis of al-Ghazali's works, a number of which Nakamura has translated to the Japanese language.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eNakamura's \u003cem\u003eIslam and Modernity\u003c\/em\u003e also focuses on what he holds are four main streams of modern Islamic thought in order to frame Islamic studies within the wider field of religious studies. He also served as a conference chair at the first \u003cem\u003eal-Manar\u003c\/em\u003e conference organized by Routledge.\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673832243508,"sku":"ITS018","price":32.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali-on-Invocations-and-Supplications-Islamic-Texts-Society-40132138.jpg?v=1780375707"},{"product_id":"al-ghazali-on-patience-and-thankfulness","title":"Al-Ghazali on Patience and Thankfulness Book XXXII of the Revival of the Religious Sciences (Ihya' 'Ulum al-Din)","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAl-Ghazali on Patience and Thankfulness is a translation of the thirty-second chapter of The Revival of the Religions Sciences (Ihya’ ‘Ulum al-Din). This chapter falls in the section dealing with the virtues or what is conducive to salvation. Ghazali here presents definitions for patience and its different forms; the need for patience; the degrees of patience; and why patience is considered to be half of faith.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe second part of this chapter deals with thankfulness, and again Ghazali gives us definitions for thankfulness, its nature and its blessings. In addition to the translation, Dr Henry Littlejohn provides an extensive introduction which illustrates the importance of the topics of patience and thankfulness in Islam throughout the centuries.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eA Selection from the Table of Contents\u003c\/span\u003e\u003c\/p\u003e\r\n\u003col style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Exposition of the Virtue of Patience\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Exposition of Patience being Half of Faith\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Exposition of the Divisions of Patience according to the Varying Degrees of Strength and Weakness\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Exposition of the Virtue of Thankfulness\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Exposition of the Reality and Divisions of Blessing\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Exposition of the Cause which Diverts Humans from Thankfulness\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAn Exposition of the Coalition of Patience and Thankfulness in One Thing\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ol\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/29-imam-al-ghazali\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003e\u003cem\u003eImam Abu Hamid Muhammad Al-Ghazali\u003c\/em\u003e\u003c\/span\u003e\u003c\/a\u003e was born in 450 AH (1058 A.D) in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr\u003e \u003cbr\u003e Despite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr\u003e \u003cbr\u003e Blessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam al-Ghazzali was fondly referred to as the \"Hujjat-ul-lslam\", Proof of Islam, he is honoured as a scholar and a saint by learned men all over the world and is generally acclaimed as the most influential thinker of the Classical period of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe passed away in 505 AH (1111 A.D).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDr Henry T. Littlejohn is a retired university lecturer and pastor.\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Paperback","offer_id":47673835159860,"sku":"ITS019-PB","price":34.95,"currency_code":"USD","in_stock":true},{"title":"Hardback","offer_id":47673835192628,"sku":"ITS019-HB","price":79.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali-on-Patience-and-Thankfulness-Book-XXXII-of-the-Revival-of-the-Religious-Sciences-_Ihya_-_Ulum-al-Din_-Islamic-Texts-Society-40132678.jpg?v=1780390207"},{"product_id":"al-ghazali-on-poverty-and-abstinence","title":"Al-Ghazali on Poverty and Abstinence","description":"\u003cp\u003e\u003cem\u003eThe Book of Poverty and Abstinence\u003c\/em\u003e is the thirty-fourth chapter of \u003cem\u003eThe Revival of the \u003cg class=\"gr_ gr_41 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"41\" data-gr-id=\"41\"\u003eReligions\u003c\/g\u003e Sciences\u003c\/em\u003e. It falls in the section dealing with the virtues. Ghazali gives definitions of what real poverty and abstinence should be and how the poor should conduct themselves. He goes on to describe poverty that has no virtue and which is based on greed and love of the world. For Ghazali, the virtues of real poverty and abstinence are closely linked with patience, contentment, lack of worldliness, asceticism, trust and surrender to God.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eA Selection from the Table of Contents\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003ctable\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Reality of Poverty and its Different States\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Excellence of Absolute Poverty\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003ePoverty’s Excellence over Wealth\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Reality of Abstinence\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Excellence of Abstinence\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Degrees of Abstinence\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Signs of Abstinence\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eAppendix: Persons Cited in the Text\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eIndex to Qur’anic Quotations\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eBibliography\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eGeneral Index\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eImam Abu Hamid Muhammad al-Ghazali\u003c\/strong\u003e (450\/1058-505\/1111) is widely known by the honorific, 'the Sultan of the Saints (\u003cg class=\"gr_ gr_45 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"45\" data-gr-id=\"45\"\u003eawliya\u003c\/g\u003e) of Allah'. In the history of the Saints of Islam, Shaikh Abd al-Qadir stands out as being unique, in the broad scope of perfection that includes his lineage, his complete development, piety, knowledge of the religion and adherence to the Sacred Law (Sharia), his intimate and direct knowledge of the Divine, and his establishment by the Lord of All the Worlds at the level of Reality (Haqiqa). Shaikh 'Abd al-Qadir lived almost a thousand years ago, but his words transcend the time and place in which they were recorded to span the centuries without difficulty.\u003c\/p\u003e\r\n\u003cp\u003eRevered to this day as the supreme spiritual helper (al-Ghawth al-A'zam) the Shaikh addresses his audience at a level that bypasses the heart and mind. His discourses are justly ranked among the most beautiful oratory the world has ever known.\u003c\/p\u003e\r\n\u003cp\u003eHe is justly described as a \"towering figure\" in the history of Islam. He was born in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr\u003e\u003cbr\u003eDespite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence, and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr\u003e\u003cbr\u003eBlessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Translator:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eDr. Asaad F. Shaker\u003c\/strong\u003e holds a Ph.D. from McGill University and works on classical Islam.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673835553076,"sku":"ITS020","price":29.99,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali-on-Poverty-and-Abstinence-Islamic-Texts-Society-40133887.jpg?v=1780547274"},{"product_id":"al-ghazali-on-the-manners-relating-to-eating","title":"Al-Ghazali on the Manners Relating to Eating","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAl-Ghazali on the manners relating to eating is the eleventh chapter of the Revival of the Religious Sciences which is widely regarded as the greatest work of the Muslim spirituality. This volume begins the section dealing with man and society, and the norms of daily life. While concentrating on a daily activity, eating, al-Ghazali presents the importance of aligning every aspect of one’s life with religion and spirituality. Referring extensively to the example of the Prophet and to early Muslims, al-Ghazali illustrates how the simple activity of eating can encourage numerous virtues which are themselves necessary for the remainder of the spiritual life.\u003cbr\u003e \u003cbr\u003e The section of Al-Ghazali on the manner relating to eating are divided into what a person must uphold when eating alone, how a person must conduct himself when eating in company and the manner of hospitality. Through these sections, al-Ghazali also discusses lawful and unlawful foods and practices, cleanliness, fasting, general health issue, contentment with little and generosity.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/29-imam-al-ghazali\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003e\u003cem\u003eImam Abu Hamid Muhammad Al-Ghazali\u003c\/em\u003e\u003c\/span\u003e\u003c\/a\u003e was born in 450 AH (1058 A.D) in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr\u003e \u003cbr\u003e Despite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr\u003e \u003cbr\u003e Blessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam al-Ghazzali was fondly referred to as the \"Hujjat-ul-lslam\", Proof of Islam, he is honoured as a scholar and a saint by learned men all over the world and is generally acclaimed as the most influential thinker of the Classical period of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe passed away in 505 AH (1111 A.D).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eDenys Johnson-Davies\u003c\/strong\u003e is an eminent Arabic-to-English literary translator who has translated, inter alia, several works by Nobel Prize-winning Egyptian author Naguib Mahfouz, Sudanese author Tayeb Salih, Palestinian poet Mahmud Darwish and Syrian author Zakaria Tamer.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDavies, referred to as “the leading Arabic-English translator of our time” by the late Edward Said, has translated more than twenty-five volumes of short stories, novels, plays, and poetry, and was the first to translate the work of Nobel laureate Naguib Mahfouz. He is also interested in Islamic studies and is co-translator of three volumes of Prophetic Hadith. He has also written a number of children’s books adapted from traditional Arabic sources, including a collection of his own short stories, Fate of a Prisoner, which was published in 1999.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBorn in 1922 in Vancouver, Canada to English parentage, Davies spent his childhood in Sudan, Egypt, Uganda, and Kenya, and then was sent to England at age 12. Davies studied Oriental languages at Cambridge, and has lectured translation and English literature at several universities across the Arab World. In 2006, he published his memoirs. In 2007, he was awarded the Sheikh Zayed Book Award \"Culture Personality of the Year\", a valued at about $300,000.\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673836863796,"sku":"ITS021","price":29.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali-on-the-Manners-Relating-to-Eating-Islamic-Texts-Society-40133967.jpg?v=1780390228"},{"product_id":"al-ghazali-on-the-remembrance-of-death-and-the-afterlife","title":"Al-Ghazali on the Remembrance of Death and the Afterlife","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis is the first English translation of the last chapter of \u003cem\u003eAl-Ghazali’s Revival of the Religious Sciences\u003c\/em\u003e (\u003cem\u003eIhya’ ‘Ulum al-Din\u003c\/em\u003e), widely regarded as the greatest work of Muslim spirituality. After expounding his Sufi philosophy of death and showing the importance of the contemplation of human mortality to the mystical way of self-purification, Ghazali takes his readers through the stages of the future life: the vision of the Angels of the Grave, the Resurrection, the Intercession of the Prophet, and finally, the torments of Hell, the delights of Paradise and - for the elect - the beatific vision of God’s Countenance.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px; color: #333333; font-family: sans-serif, Arial, Verdana, 'Trebuchet MS';\"\u003ePart One:\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the Remembrance of Death, and an Encouragement to Remember it Abundantly\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn Lengthy Hopes, and Merit of Briefs Hopes\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn Agonies and Violence of Death\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn Death of the Emissary of God and the Rightly-guided Caliphs\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the Sayings of the Caliphs, Princes and Righteous Men when Nearing Death\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the Sayings of the Gnostics at Funerals and Cemeteries, and the Legal Verdict Concerning the Visitation of Graves\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the True Nature of Death\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the States of the Dead which Have Been Known through Unveiling in Dreams\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003ePart Two:\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Trumpet-Blast\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Land and People of the Concourse\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Perspiration\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Length of the Day of Arising\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Day of Arising, and its Calamities and Names\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Inquisition\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Scales\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Adversaries, and the Restoration of Wrongs\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Traverse\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Intercession\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Pool\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Inferno, and its Terrors and Torments\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eHeaven, and the Varieties of its Bliss\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Number of the Gardens\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wall of Heaven, its Land, Trees and Rivers\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Raiment of Heaven’s People and their Furnishings\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Attributes of Heaven’s People\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Beatific Vision\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eA Chapter on God’s Mercy\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix: Persons Cited in the Text\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eIndex to Qur’anic Quotations\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eBibliography\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eGeneral Index\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eOn the Remembrance of Death, and an Encouragement to Remember it Abundantly\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eKnow that the heart of the man who is engrossed in this world and is given over to its vanities and harbours love for its appetites must certainly be neglectful of the remembrance of death. Thus falling to recall it, when reminded of it he finds it odious and shies away. Such are the people of whom God has said: \u003cem\u003eSay: Lo! the death from which ye shrink will surely meet you, and afterward ye will be returned unto the Knower of the Invisible and the Visible, and He will tell you what ye used to do.\u003c\/em\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e’\u003c\/em\u003eNow, men may be either engrossed [in the world], penitent beginners, or arrived gnostics. The man engrossed does not remember death, or, if he does, it is with regret for his world, and he busies himself with disparaging death. The remembrance of death increases such a one in nothing but distance from God.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe penitent man recalls death frequently, so that fear and apprehension might thereby proceed from his heart, making his repentance complete. It may be that he is in fear of death lest it carry him off before his repentance is complete and before his provisions for the journey are replenished; lie is excusable in his aversion to death, and is riot included in the saying of the Prophet (may God bless him and grant him peace): ‘Whosoever would abhor meeting with God, God abhors meeting with him’. Such a man does not abhor death and meeting God, but only fears the meeting with God passing him by as a result of his deficiency and remissness. He is like the man who is made late for a meeting with his beloved by busying himself with preparations for the encounter in a way that will find approval: he is not deemed to be reluctant about the meeting! The distinguishing mark of the\u003cstrong\u003e \u003c\/strong\u003epenitent man is his constant preparation for this matter and his lack of any other concern. Were he to be otherwise he would associate with the man engrossed in the world.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAs for the Gnostic, he remembers death constantly, because for him it is the tryst with his Beloved, and a lover never forgets the appointed time for meeting the one he loves. Usually such a man considers death slow in coming and is happy upon its advent that he might have done with the abode of sinners and be borne away into the presence of the Lord of the Worlds.’ Such was the case with Hudhayfa, of whom it is related that when death came he said, ‘A dear friend has come at a time of poverty. Whoever repents [at such a moment as this] shall not succeed. O Lord God! Should You know that poverty is dearer to me than wealth, and sickness more beloved to me than health, and death more dear to me than life, then make my death easy for me until I meet You.’\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThus it is that the penitent man may be excused the aversion he feels for death, while another is excusable in loving it and longing for it. And higher than either of them is the degree of he that has entrusted his affair to God (Exalted is He!) and no longer prefers death or life for himself, for the dearest of things to him is that which is more beloved in the sight of his Lord. By virtue of profound love and loyalty this man has arrived at the station of absolute surrender and contentment, which is the goal, and the utmost limit.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBut whatever the situation may be, in the recollection of death there is reward and merit. For even the man engrossed in the world benefits from it by acquiring an aversion to this world, since it spoils his contentment and the fullness of his pleasure; and everything which spoils for man his pleasures and his appetites is one of the means of deliverance.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/29-imam-al-ghazali\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003e\u003cem\u003eImam Abu Hamid Muhammad Al-Ghazali\u003c\/em\u003e\u003c\/span\u003e\u003c\/a\u003e was born in 450 AH (1058 A.D) in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr\u003e \u003cbr\u003e Despite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr\u003e \u003cbr\u003e Blessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImam al-Ghazzali was fondly referred to as the \"Hujjat-ul-lslam\", Proof of Islam, he is honoured as a scholar and a saint by learned men all over the world and is generally acclaimed as the most influential thinker of the Classical period of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe passed away in 505 AH (1111 A.D).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTimothy John Winter\u003c\/strong\u003e (born in 1960), also known as \u003cstrong\u003eShaykh Abdal Hakim Murad\u003c\/strong\u003e, is a British Sunni Muslim Shaykh, researcher, writer and academic. He is the Dean of the Cambridge Muslim College, Director of Studies (Theology and Religious Studies) at Wolfson College and the Shaykh Zayed Lecturer in Islamic Studies at Cambridge University. His work includes publications on Islamic theology and Muslim-Christian relations.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn 2003 he was awarded the Pilkington Teaching Prize by Cambridge University and in 2007 he was awarded the King Abdullah I Prize for Islamic Thought for his short booklet \u003cem\u003eBombing Without Moonlight\u003c\/em\u003e. He has consistently been included in the \"500 Most Influential Muslims\" list published annually by the Royal Islamic Strategic Studies Centre and was ranked in 2012 as the 50th most influential.\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Hardback","offer_id":47673838108980,"sku":"ITS022-HB","price":89.95,"currency_code":"USD","in_stock":false},{"title":"Paperback","offer_id":47673838141748,"sku":"ITS022","price":35.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Al-Ghazali-on-the-Remembrance-of-Death-and-the-Afterlife-Islamic-Texts-Society-40134222.jpg?v=1780390264"},{"product_id":"the-removal-of-confusion-concerning-the-flood-of-the-saintly-seal","title":"The Removal of Confusion: Concerning the Flood of the Saintly Seal","description":"\u003cdiv id=\"idTab1\" class=\"rte\"\u003e\r\n\u003cp\u003eThe Kashif al-Ilbas is the magnum opus of twentieth-century West Africa’s greatest Muslim leader, Shaykh al-Islam Ibrahim Abd-Allah Niasse (1900-1975).\u003cbr\u003e\u003cbr\u003eShaykh Ibrahim was a Muslim scholar and sage of the Tijaniyya, a Sufi order which has spread to all corners of the Muslim world since Shaykh Ahmad al-Tijani (d. 1815, Fes) established the confraternity in North Africa in the late eighteenth century.\u003cbr\u003e\u003cbr\u003eShaykh Ibrahim had unparalleled success in propagating the Tijaniyya, and those owing their initiation into the order to Shaykh Ibrahim currently number around one hundred million and make up more than half of all the Tijanis in the world. \u003cbr\u003e\u003cbr\u003eThe distinguishing practice of Shaykh \u003cg class=\"gr_ gr_70 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar multiReplace\" id=\"70\" data-gr-id=\"70\"\u003eIbrahims\u003c\/g\u003e movement was \u003cg class=\"gr_ gr_72 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-del replaceWithoutSep\" id=\"72\" data-gr-id=\"72\"\u003e\u003cg class=\"gr_ gr_63 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"63\" data-gr-id=\"63\"\u003etarbiya\u003c\/g\u003e,\u003c\/g\u003e or spiritual training. Through \u003cg class=\"gr_ gr_65 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"65\" data-gr-id=\"65\"\u003etarbiya\u003c\/g\u003e, aspirants transcended the confines of their ego-selves and tasted the directly-experienced knowledge, or gnosis (\u003cg class=\"gr_ gr_64 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"64\" data-gr-id=\"64\"\u003emarifa\u003c\/g\u003e), of God. \u003cbr\u003e\u003cbr\u003eThe Kashif al-Ilbas, written early on in the Shaykhs career in 1931-1932, is primarily a guide for the teaching and learning of the experiential knowledge (\u003cg class=\"gr_ gr_74 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"74\" data-gr-id=\"74\"\u003emarifa\u003c\/g\u003e) of God on a widespread scale. \u003cbr\u003e\u003cbr\u003eDrawing on the concept of the spiritual flood, gnosis for all who desired it, Shaykh Ibrahim demonstrates in the Kashif that no believing man or woman should deprive him or herself of spiritual illumination.\u003cbr\u003e \u003cbr\u003eBiography of Author by \u003cstrong\u003eSayyid\u003c\/strong\u003e\u003cstrong\u003eʿ\u003c\/strong\u003e\u003cstrong\u003eAlī Cisse\u003c\/strong\u003e \u003cbr\u003eIntroduction by \u003cstrong\u003eShaykh \u003c\/strong\u003e\u003cstrong\u003eḤ\u003c\/strong\u003e\u003cstrong\u003easan b.\u003c\/strong\u003e\u003cstrong\u003eʿ\u003c\/strong\u003e\u003cstrong\u003eAlī Cisse\u003c\/strong\u003e \u003cbr\u003eḤadīth Analysis by \u003cstrong\u003eShaykh Tijānī b.\u003c\/strong\u003e\u003cstrong\u003eʿ\u003c\/strong\u003e\u003cstrong\u003eAlī Cisse\u003c\/strong\u003e \u003cbr\u003eTranslation by \u003cstrong\u003eZachary Wright\u003c\/strong\u003e, \u003cstrong\u003eMuhtar Holland\u003c\/strong\u003e and \u003cstrong\u003eAbdullahi El\u003c\/strong\u003e\u003cstrong\u003e‐\u003c\/strong\u003e\u003cstrong\u003eOkene\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eShaykh al-Islam Ibrahim Niasse\u003c\/strong\u003e (1900-1975) was West Africa’s most renowned Islamic scholar in the twentieth century. His followers numbered in the millions and comprised the largest single Muslim movement in West Africa (Hiskett, 1984). He was also well-known among the \u003cem\u003eulama\u003c\/em\u003e and leaders of the broader Muslim world and a member of such organizations as the Muslim World League (\u003cem\u003eRabitat al-‘Alam al-Islami\u003c\/em\u003e based in Saudi Arabia, of which he served as Vice President), the World Muslim Congress (\u003cem\u003eMutamar al-‘Alam al-Islami\u003c\/em\u003e; Karachi, Pakistan), the Islamic Research Assembly (\u003cem\u003eMajma’ al-Buhuth al-Islamiyya\u003c\/em\u003e; Egypt) and the High Council of Islamic Affairs (\u003cem\u003eMajlis al-‘Ala li al-Shu’un al-Islamiyya\u003c\/em\u003e; Egypt). Following a trip to Cairo, Egypt, in 1961, he became widely known as “Shaykh al-Islam” after having led the Friday prayers in the prestigious Azhar mosque.\u003c\/p\u003e\r\n\u003cp\u003eShaykh Ibrahim Abdullah Niasse was born in rural Senegal, the son al-Hajj Abdullah Muhammad Niasse. Al-Hajj Abdullah (d. 1922) represented the culmination of a long line of Islamic scholars in the Senegambia \u003cg class=\"gr_ gr_79 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-del replaceWithoutSep\" id=\"79\" data-gr-id=\"79\"\u003eregion,\u003c\/g\u003e and was himself a well-traveled and consummate shaykh, attracting students from all around the region as far away as Mauritania. Shaykh Ibrahim was educated primarily at the hands of his father, with full access to his father’s extensive library. Shaykh Ibrahim mastered at an early age from his father the full range of Islamic sciences: the Qur’an and its interpretation, the Hadith and their explanation, \u003cg class=\"gr_ gr_80 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"80\" data-gr-id=\"80\"\u003ejurisprudence\u003c\/g\u003e and Sufism.\u003c\/p\u003e\r\n\u003cp\u003eShaykh Ibrahim was the best example of a Sufi according to the description “The Sufi is the son of his hour (\u003cem\u003eibn \u003cg class=\"gr_ gr_75 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"75\" data-gr-id=\"75\"\u003ewaqtihi\u003c\/g\u003e\u003c\/em\u003e).” He will respond to the needs of the time. At every moment he is dealing with the requirements of that moment. The Muslim who is greatest in understanding is he who submits to the rule of his hour. That is, he gives everything the position it requires in action and speech. He is a person moving with time in a circle. He does not attempt to stop time, not to become stagnant in it, nor to regress in it. His effort is aimed at continually moving forward. In the season of \u003cg class=\"gr_ gr_87 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"87\" data-gr-id=\"87\"\u003eRamadan\u003c\/g\u003e he reads Qur’an and Hadith and presents their explanations. In the season of Hajj, he expounds the virtues of the Muslim pilgrimage. At the time of \u003cem\u003eMawlid\u003c\/em\u003e, he recites the Prophet’s Sira or Biography.\u003c\/p\u003e\r\n\u003cp\u003e\u003cbr\u003e\u003cstrong\u003eAbout Translators:\u003c\/strong\u003e \u003cbr\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eMuhtar Holland\u003c\/strong\u003e was born in 1935, in the ancient city of Durham in the North East of England. This statement may be considered anachronistic, however, since he did not bear the name Muhtar until \u003cg class=\"gr_ gr_83 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-del replaceWithoutSep\" id=\"83\" data-gr-id=\"83\"\u003e1969,\u003c\/g\u003e when he was \u003cg class=\"gr_ gr_66 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"66\" data-gr-id=\"66\"\u003emoved-by\u003c\/g\u003e powerful experiences in the \u003cg class=\"gr_ gr_67 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"67\" data-gr-id=\"67\"\u003elatihan\u003c\/g\u003e \u003cg class=\"gr_ gr_68 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"68\" data-gr-id=\"68\"\u003ekejiwaan\u003c\/g\u003e of Subud-to embrace the religion of Islam. His freelance activities have mostly been devoted to writing and translating in various parts of the world, including Scotland and California. He made his Pilgrimage [Hajj] to Mecca in 1980.\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eZachary \u003cg class=\"gr_ gr_71 gr-alert gr_gramm gr_inline_cards gr_run_anim Style multiReplace\" id=\"71\" data-gr-id=\"71\"\u003eWright\u003c\/g\u003e\u003c\/strong\u003e\u003cg class=\"gr_ gr_71 gr-alert gr_gramm gr_inline_cards gr_disable_anim_appear Style multiReplace\" id=\"71\" data-gr-id=\"71\"\u003e :\u003c\/g\u003e A graduate student in African History at Northwestern University (Chicago), Zachary is also the author of On the Path of the Prophet: Shaykh Ahmad Tijani and the Tariqa Muhammadiyya (AAII Publishing, 2005).  He has been maintained close contact with the community of Shaykh Ibrahim Niasse for the last twelve \u003cg class=\"gr_ gr_73 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-del replaceWithoutSep\" id=\"73\" data-gr-id=\"73\"\u003eyears,\u003c\/g\u003e and has studied with Shaykh Hasan and Shaykh Tijani Cisse.\u003cbr\u003e\u003cbr\u003e\u003cstrong\u003eAbdullahi El-Okene\u003c\/strong\u003e is a professor of Engineering at Ahmadu Bello University in Zaria, Nigeria. He received his instruction in the Islamic sciences in Nigeria, and later spent a good deal of time in the companionship of Shaykh Hasan Cisse, being entrusted by him with several Arabic-English translation projects. He is the Chairman of the International Organization of the Tijaniyyah Brotherhood based in \u003cg class=\"gr_ gr_76 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-del replaceWithoutSep\" id=\"76\" data-gr-id=\"76\"\u003eNigeria,\u003c\/g\u003e and several other Islamic organizations.\u003c\/p\u003e\r\n\u003cp\u003e\u003cbr\u003e\u003cstrong\u003eContents\u003c\/strong\u003e:\u003c\/p\u003e\r\n\u003cp\u003eAcknowledgements. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .iii \u003cbr\u003eBackground.to.the.Text. . . . . . . . . . . . . . . . . . . . . . . . . . . . v \u003cbr\u003eNote.on.Translation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .xiii \u003cbr\u003eBiography.of.Authors. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv \u003cbr\u003eArabic.Transliteration.Key. . . . . . . . . . . . . . . . . . . . . . . . . . .xvii \u003cbr\u003eIntroduction.to.the.2001.Arabic.Edition.by.Shaykh.Ḥasan.Cisse..xix \u003cbr\u003eBiography.of.the.Author,.Shaykh.Ibrāhīm.Niasse. . . . . . . . . . .xxiii \u003cbr\u003eAuthors.Foreword. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .xxxix \u003cbr\u003eGeneral.Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1 \u003cbr\u003eSection I \u003cbr\u003eChapter.1:.Concerning.the.Reality.of.Sufism. . . . . . . . . . . . . . .17 \u003cbr\u003eChapter.2:.The.Excellence.of.Allahs.Remembrance.(dhikr). . . . . 27 \u003cbr\u003eChapter.3:.Congregating.for.the.Remembrance.and. \u003cbr\u003eAwakening.the.Desire.for.Reading.the.Qurʾān. . . . . . . . . . .  . . .41 \u003cbr\u003eSection II \u003cbr\u003eChapter.1:.Mention.of.the.Flood.(fayḍa).within.the.Tijāniyya. . .  .59 \u003cbr\u003eChapter.2:.Spiritual.Experiences.(adhwāq).and.their. \u003cbr\u003eFoundation.in.the.Qurʾān.and.Sunna. . . . . . . . . . . . . . . . . . .  . 81 \u003cbr\u003eChapter.3:.The.Sphere.of.Spiritual.Training.in.the.Tijāniyya Order.89 \u003cbr\u003eSection III \u003cbr\u003eChapter.1:.Warning.against.Criticizing.the.Spiritual. \u003cbr\u003eElite.and.Those.for.whom.Criticism.is.Permissible. . . . . . . .  . . . .99 \u003cbr\u003eChapter.2:.Seeking.the.Shaykh,.his.Character.and.the. \u003cbr\u003eState.of.Discipleship. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .117 \u003cbr\u003eChapter.3:.The.Vision.of.Allah. . . . . . . . . . . . . . . . . . . . . . . . . 131 \u003cbr\u003eConclusion:.Our.Confidant.Reliance.on.the.Tijānī.Spiritual.Path. . 143 \u003cbr\u003eAuthors.Appendix:.On.Spiritual.Training.and.Saintly.Authority. . . .151 \u003cbr\u003eAppendix.I:.Concerning.the.Sufi.Path. . . . . . . . . . . . . . . . . . . . 169 \u003cbr\u003eAppendix.II:.Concerning.the.Tijānī.Litanies. . . . . . . . . . . . . . . . 177 \u003cbr\u003eAppendix.III:.The.Ecstatic.Utterances.of.the.Enraptured.Ones. . . .223\u003cbr\u003eAppendix.IV:.The.Aspirant.who.Becomes.Extinct.to.Himself. . . . .  231 \u003cbr\u003eAppendix.V:.The.Vision.of.Allah.within.the.Realm.of.Possibility. . . 245 \u003cbr\u003eAppendix.VI:.Racial.Discrimination.in.the.Spiritual.Path. . . . . . . . 253 \u003cbr\u003eAppendix.VII:.Femininity.and.Sainthood. . . . . . . . . . . . . . . . . .. 259 \u003cbr\u003eAppendix.VIII:.Ecstasy.and.the.Spiritual.Concert. . . . . . . . . . . . . 265 \u003cbr\u003eAppendix.IX:.Concerning.Spiritual.Retreat,.the.Qurʾān. \u003cbr\u003eand.the.Spiritual.Path. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 268 \u003cbr\u003eConcluding.Supplication. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 269 \u003cbr\u003eGlossary.of.Arabic.Terms. . . . . . . . . . . . . . . . . . . . . . . . . . . .  . 270 \u003cbr\u003eSources.for.the.Kāshif  . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .275 \u003cbr\u003eProminent.Personalities. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 282\u003c\/p\u003e\r\n\u003c\/div\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673840828724,"sku":"FV042","price":23.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Removal-of-Confusion_-Concerning-the-Flood-of-the-Saintly-Seal-Fons-Vitae-40135485.jpg?v=1780409751"},{"product_id":"emanations-of-grace-mystical-poems-by-a-ishah-al-ba-uniyah-d-9231517","title":"Emanations of Grace: Mystical Poems by 'A'ishah al-Ba'uniyah (d. 923\/1517)","description":"\u003cp\u003e‘A’ishah al-Bācūnīyah (d. 923\/1517) was one of the greatest women scholars in Islamic history.  A mystic and prolific poet and writer, ‘A’ishah  composed more works in Arabic than any other woman prior to the 20th century.  Often, she expressed her great devotion to God and His prophet and spoke of love and longing on the mystical quest for union. \u003cbr\u003e\u003cbr\u003eShe also alluded to her extensive education and mystical training, and particular life experiences, which are often reflected in her verse.  Writings were read and copied by later generations of admirers her substantial literary and mystical legacies.\u003cbr\u003e\u003cbr\u003eThough many of  her works are lost today, several still exist in manuscript including her poetic collection Fayḍ al-Faḍl -Jam’ al-: “The Emanation of Grace  and the Gathering Union.”\u003cbr\u003e\u003cbr\u003eThe selection of poems from this volume, edited and translated into English here for the first time, recount A’ishah al-Bācūnīyah’s remarkable story of devotion and mystical illumination.\u003cbr\u003e   \u003cbr\u003e        The sun and moon appeared on the horizon of my spirit,\u003cbr\u003e            and the heart beheld what eyes could not see,\u003cbr\u003e        And sheer beauty revealed itself in guises\u003cbr\u003e            to insight’s clear vision.\u003cbr\u003e\u003cbr\u003eThese are the opening verses a poem by the Muslim mystic ‘A’ishah al-Bācūnīyah, in which she speaks of her love for God and union with Him.   Living a life of devotion, meditation, and prayer, A’ishah experienced moments of ecstasy marked by a sense of timeless unity and illumination:   \u003cbr\u003e\u003cbr\u003e\u003cem\u003eI behold beauty with eyes lined by His light, and His splendor was the eyes’ sight.  My love’s beauty is my vision, His presence my gardens, and their fruit is His love talk devoted to me. \u003c\/em\u003e \u003cbr\u003e\u003cbr\u003eHere, 'Ā’ishah likens her mystical state to a life of everlasting in the gardens of Paradise where God will reveal Himself to those saved. There, too, faithful believers will drink the purest wine, and  ‘A’ishah often compares God’s love to an intoxicating wine that causes her  to forget herself in rapture:   \u003cbr\u003e\u003cbr\u003e        This is the tavern of joy where the glasses are full,\u003cbr\u003e            aglow like the sun and the moon.\u003cbr\u003e        These choice cups are a portion of what comes to me\u003cbr\u003e            as their quiet intimacy takes hold.\u003cbr\u003e        This is the wine of leisure, and I received from it\u003cbr\u003e             perfect fulfillment from an endless source,\u003cbr\u003e        A wine taking me to the fountain of bliss,\u003cbr\u003e             as I attained peace without anxiety or fear.  \u003cbr\u003e\u003cbr\u003e‘A’ishah’s mystical experiences enabled her to pass away from a life of selfishness in order to see the divine within her heart and so live an enlightened life of love:   \u003cbr\u003e\u003cbr\u003e        My mind, my spirit, my faith-- all of me\u003cbr\u003e            sees clearly without a veil or screen.\u003cbr\u003e        So I received the greatest joy and wish,\u003cbr\u003e            and grace to me is limitless!\u003cbr\u003e\u003cbr\u003eAs ‘A’ishah’s spiritual life progressed, she became a Sufi master in her own right, and she composed a guidebook to lead others on the mystic path.  Following a centuries-old Sufi tradition, ‘A’ishah advises the seeker to repent of selfish ways and turn to a sincere life of love for God and all of His creation.\u003cbr\u003e\u003cbr\u003eEssential to this transformation is the meditation on human limitations and God’s limitless love. In her poems and other writings, ‘A’ishah often recounts her own states and stages on this quest for union with the hope that others, too, might receive an emanation of grace. \u003cbr\u003e \u003cbr\u003e\u003cbr\u003e       “I see no one but my love, \u003cbr\u003e            when I’m here or when I’m gone. \u003cbr\u003e        I see him always with me, for he’s my destiny!”\u003cbr\u003e\u003cbr\u003e‘A’ishah al-Bāʿūnīyah was one of the greatest women mystics in Islamic history. A Sufi master and an Arab poet, Ā’ishah wrote of her great devotion to God and His prophet and spoke of love and longing on her mystical quest for union. Though many of her works are lost today, several still exist in manuscript including her poetic collection Fayḍ al-Faḍl -Jam’ al-Shaml: The Emanation of Grace and the Gathering Union. The selection of poems from this volume, edited and translated into English here for the first time, recounts her remarkable story of devotion and mystical illumination.  \u003cbr\u003e— Th. Emil Homerin, Professor of Religion, Department of  Religion \u0026amp; Classics at the University of Rochester;  Instructor of Islam, classical Arabic literature, and mysticism\u003cbr\u003e\u003cbr\u003eThis beautiful collection of poetry fills an important gap in Sufi Studies. Although there have been many Sufi women poets, it was difficult before the modern period to hear their own voices because their poems were transmitted by men. ‘A’ishah al-Bā 'ūnīyah was a rare exception.  Her words of lyric beauty and piety will resonate across the centuries.  This work will become a major contribution to the study of women’s spirituality in Islam.” \u003cbr\u003e— Dr. Vincent J. Cornell, Ph.D., Asa Griggs Candler Professor of and Islamic Studies Chair, Department of Middle Eastern and South Asian Studies, Emory University\u003cbr\u003e \u003cbr\u003eThis remarkable book presents for the first time the poetry of the eminent woman Sufi, ‘A’ishah al-Ba`uniyah, in an eloquent new English translation. achievement is both the discovery of a major mystical author and the convincing rendition of a powerful literary voice.\u003cbr\u003e-Carl W. Ernst, William R. Kenan, Jr., Distinguished Professor, The University of North Carolina at Chapel Hill\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eTh. (Thomas) Emil Homerin\u003c\/strong\u003e (born 1955 in Pekin, Illinois) is an American scholar of religion. Homerin is one of the most notable scholars of religion in the United States and widely publishes, including books, essays, articles and entries in major such as Encyclopaedia Britannica. Currently, he is Professor of Religion in the Department of Religion \u0026amp; Classics at the University of Rochester, where he teaches courses on Islam, classical Arabic literature, mysticism, and Mt. Hope Cemetery in Rochester.\u003c\/p\u003e\n\u003cp\u003eA specialist in Arabic literature and Islam, Homerin has lived and worked in Egypt for a number of years. Among his many publications are \u003cem\u003eThe Wine of Love \u0026amp; Life: Ibn al-Fârid's al-Khamrîyah and al-Qaysarî’s Quest for Meaning\u003c\/em\u003e (Chicago, 2005), \u003cem\u003eFrom Arab Poet to Muslim Saint\u003c\/em\u003e (2nd revised edition, Cairo: American University Press, 2001) and his anthology of translations, \u003cem\u003eIbn al-Fârid: Sufi Verse \u0026amp; Saintly Life\u003c\/em\u003e (New York, 2001) published as part of the esteemed Paulist Press series \u003cem\u003eClassics in Western Spirituality\u003c\/em\u003e. The last of these books features a cover painting by fellow former Pekinite Mark Staff Brandl. Homerin also authored several chapters on Islam in \u003cem\u003eThe Religious Foundations of Western Civilization\u003c\/em\u003e (Abingdon Press, 2006), edited by Jacob Neusner.\u003c\/p\u003e\n\u003cp\u003eDeath and the afterlife have been a major focus of work, and he has carried out in Cairo's al-Qarafah cemetery. This initiated his interest in American funerary customs and practice which evolved into his course \u003cem\u003eSpeaking Stones\u003c\/em\u003e on Mt. Hope Cemetery in Rochester, New York.This course examines western funeral ritual and practice, with a particular focus on cemeteries in the United States, and how the iconography and epigraphy of graves and funerary monuments forge symbolic connections among the living and the dead. Homerin and his students have published the results of their research in \u003cem\u003eEpitaph\u003c\/em\u003e, the newsletter of the Friends of Mt. Hope Cemetery.\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673844171060,"sku":"FV047","price":18.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/1517_-Fons-Vitae-40135837.jpg?v=1780380984"},{"product_id":"spiritual-gems-the-mystical-quran-commentary","title":"Spiritual Gems: The Mystical Qur'an Commentary","description":"\u003cp\u003eThis corpus of exegetical comments constitutes arguably the earliest extant mystical commentary on the Qur'an. It was preserved and transmitted by the Sufis of the early centuries of Islam, and is found in the fourth\/tenth through fifth\/eleventh-century compendium compiled by al-Sulami (d. 412\/1021), in which Jaʿfar al-Sadiq is one of the most frequently cited authorities. Spiritual Gems is the first ever English of this important corpus from al-Sadiq. Complete with an analytical introduction and scholarly notes, the book contains a detailed exposition of the methods and levels of scriptural interpretation used in this commentary and of the cognate ontological continuity between the levels of the human microcosm. \u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\r\n\u003cp\u003e“Every verse of the Qur’an has four levels of meaning: the obvious verbal meaning, the indication or analogy, the subtle meaning, and the deepest reality.”  This saying, attributed to Imam Ja’far as-Sadiq, gives us a glimpse of what we will find in the pages of this translation, compiled by as-Sulami, of the earliest mystical commentaries on the Qur’an”\u003c\/p\u003e\r\n\u003cp\u003eThis volume helps us to understand Islamic scripture on the spiritual and thus, universal level. Indeed, precisely because its insights are on the spiritual level, the commonalities of theme and practice with other spiritual traditions such as Kabbalah become apparent.\u003cbr\u003eThis book is important because it presents the words of mystics who were also sound scholars from the Islamic tradition. This translation gives us the raw words directly from traditional sages, accompanied by introductions of tight scholarship which give us an accurate portrayal of the sages' respective contexts.\u003cbr\u003e \u003cbr\u003e \"The Arabic follows the text of Paul Nwyia's edition, including the lack of markings on the Arabic text of the Qur’an, per the request of the translator. Paul Nwyia came from a generation of scholars who subscribed to the notion that all the text in a manuscript, including \u003cg class=\"gr_ gr_105 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"105\" data-gr-id=\"105\"\u003eQur’anic\u003c\/g\u003e passages, should match the manuscript text exactly. The majority of modern scholars in the field, however, no longer hold this view; rather, they believe that tafsir scholars would not have objected to the later addition of diacritical marks to the \u003cg class=\"gr_ gr_106 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"106\" data-gr-id=\"106\"\u003eQur’anic\u003c\/g\u003e text as necessary, and in fact, would have expected this to be done. This is because they did not consider the \u003cg class=\"gr_ gr_107 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"107\" data-gr-id=\"107\"\u003eQur'anic\u003c\/g\u003e passages as part of their own work; these passages could then be altered according to the received text of the Qur’an. The evidence for this view can be found in a number of texts on manuscript editing.\"\u003c\/p\u003e\r\n\u003cp\u003eMy first introduction to the \u003cg class=\"gr_ gr_70 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"70\" data-gr-id=\"70\"\u003eQur’anic\u003c\/g\u003e commentary attributed to Imam Ja‘far al-Sadiq was from a brief mention of it in Annemarie Schimmel’s 1975 work, Mystical Dimensions of Islam.  This brief “taste” (to use a Sufi term) of Shi’a and Sufi hermeneutics whetted my appetite for more, and in fact, led me to begin my studies of the Arabic language.  What you have in front of you now is a complete English translation of the commentary.  Like mystical commentary itself, Farhana Mayer’s translation, notes, and analysis address many layers of meaning and different kinds of readers.  For scholars of Islamic texts, she has provided invaluable notes on how specific Arabic terms are used and their relationship to other areas of Islamic thought.  For those interested in the Qu’ran, she has given us a very readable but accurate translation of a highly influential and early mystical commentary.  The accompanying analysis of its themes and methodologies skillfully illuminates the coherency of what might otherwise seem atomistic.  For those who read works such as this one for their ongoing power to inspire, the subtlety and richness of Ja‘far al-Sadiq’s comments are fully on display here.  In short, Farhana Mayer has provided an exquisite “setting” for these beautiful gems.  Her efforts are our good fortune.\u003cbr\u003e Kristin Zahra Sands is a Professor of Islamic Studies at Sarah Lawrence College and the author of Sufi Commentaries on the Qur’an in Classical Islam.\u003cbr\u003e    \u003cbr\u003e “Spiritual Gems is a truly seminal text in the Islamic tradition of esoteric exegesis.  It helps to reveal the reason why Ja‘far al-Sadiq is to be appreciated not only as an Imam within Shi‘a Islam, but also as one of the most important masters of Sufi gnosis, and a pivotal figure in the tradition of spiritual commentary on the Holy Qur’an.”\u003cbr\u003e - Reza Shah Kazemi, Ismaeli Institute of London\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eJa`far ibn Mu\u003c\/strong\u003e\u003cstrong\u003eh\u003c\/strong\u003e\u003cstrong\u003eammad al-\u003c\/strong\u003e\u003cstrong\u003eS\u003c\/strong\u003e\u003cstrong\u003eadiq\u003c\/strong\u003e (702–765 C.E.) was a descendant of Ali from his father's side and a descendant of Abu \u003cg class=\"gr_ gr_79 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"79\" data-gr-id=\"79\"\u003ebakr\u003c\/g\u003e from his mother's side and was himself a prominent Muslim jurist. He is revered as an imam by the adherents of Shi'a Islam and Alevism and as a renowned Islamic scholar and personality by Sunni Muslims. The Shi'a Muslims consider him to be the Sixth Imam or leader and spiritual successor to Muhammad.Sunni sources claim that doctrines such as the Imamate was formulated many years after al-Sadiq and wrongly ascribed to him.The internal dispute over who was to succeed Ja'far as the imam led to a schism within Shi'a Islam. Al-Sadiq was celebrated among his brothers and peers and stood out among them for his great personal merits.He is highly respected by both Sunni and Shi'a Muslims for his great Islamic scholarship, pious character, and academic contributions.\u003c\/p\u003e\r\n\u003cp\u003eShi'a Islamic Fiqh, Ja’far jurisprudence is named after him. The books on Ja'fari jurisprudence were later written by Muhammad ibn Ya'qub al-Kulayni (864- 941), Ibn Babawayh (923-991), and Nasir al-Din al-Tusi (1201-1274).\u003c\/p\u003e\r\n\u003cp\u003eAs well as being considered an Imam of the Shi'a, he is revered by the Naqshbandi Sunni Sufi chain.\u003c\/p\u003e\r\n\u003cp\u003eHe was a polymath: an astronomer, imam, Islamic scholar, Islamic theologian, writer, philosopher, physician, physicist, and scientist.He is also reported to be the teacher of the famous chemist, Jabir ibn Hayyan (Geber).\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Translator:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eFarhana Mayer\u003c\/strong\u003e is the Coordinator of the Graduate Programme in Islamic Studies and Humanities (GPISH) and a lecturer in both GPISH and the Secondary Teacher Educator Programme (STEP), in the Department of Graduate Studies. Her subjects include Qur’an, scriptural exegesis (\u003cem\u003etafsir\u003c\/em\u003e), Sufism and Shari‘a. She also lectures on Sufism at the School of Oriental and African Studies and is a regular contributor of seminars and workshops in her fields of expertise at various international programmes for the Dept of Community Relations (DCR) and the Ismaili Tariqa Religious Education Board (ITREB).\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003ePrior to working in the Department of Graduate Studies, Farhana Mayer worked in the \u003cg class=\"gr_ gr_78 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"78\" data-gr-id=\"78\"\u003eQur’anic\u003c\/g\u003e Studies Unit in the Department of Academic Research Publications (DARP). She has delivered papers at several universities and academic conferences. Her recent publications include an annotated translation of arguably the earliest extant mystical commentary on the Qur’an, entitled: \u003cem\u003eSpiritual Gems: The Mystical Qur'an Commentary Ascribed by the Sufis to Imam Ja'far al-Sadiq\u003c\/em\u003e Fons Vitae, 2011 and \u003cem\u003eAn Anthology of Qur'anic Commentaries: Volume 1: On the Nature of the Divine,\u003c\/em\u003e (co-authored with F.Hamza and S.Rizvi.) OUP\/IIS, 2008.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003eBefore joining the IIS, Farhana Mayer worked at the Islamic Texts Society, Cambridge, and before that for the al-Furqan Foundation as a researcher on the catalogs of West African Arabic manuscripts. She received her BA (1989) and MA (1992) in Arabic and Islamic Studies from the University of Oxford, specializing in Sufi commentaries on the Qur’an and had the privilege of auditing courses in Qur’an and Hadith at the Girls College, University of Al-Azhar, (1989-1990).\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673845907764,"sku":"FV049","price":24.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Spiritual-Gems_-The-Mystical-Qur_an-Commentary-Fons-Vitae-40136396.jpg?v=1780553607"},{"product_id":"sufism-a-wayfarers-guide-to-the-naqshbandi-way","title":"Sufism: A Wayfarer’s Guide to the Naqshbandi Way","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis book, unlike almost all books on \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/22-tasawwuf\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eSufism\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e in English, provides a window on the living Sufism of the Khalidi-naqshbandi sufis of Kurdistan. \u003c\/span\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis text is quite unique, as it contextualizes the practice of Sufism both historically and within the Islamic religious milieu, clarifying many types of questions non-Sufis typically ask.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe author discusses the full spectrum of stations that Sufis experience, from repentance to servanthood, before outlining fifteen common altered states of consciousness (sing. hal). \u003c\/span\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis is followed by a detailed discussion of sufi technical terms and praiseworthy and blameworthy attributes.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eShaikh Amin 'Ala ad-Din an-Naqshbandi was the paramount Naqshbandi Shaykh in Kurdistan and great-grandson of Mawlana Khalid, the founder-figure of the Khalidi-Naqshbandi Sufi lineage.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translators\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eDr. Muhammad Sharif Ahmad\u003c\/strong\u003e was a professor at Baghdad University, a member of Iraq's scientific committee, and a deputy minister.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eMuhtar Holland\u003c\/strong\u003e was born in 1935, in the ancient city of Durham in the North East of England. This statement may be considered anachronistic, however, since he did not bear the name Muhtar until 1969, when he was moved-by powerful experiences in the latihan kejiwaan of Subud-to embrace the religion of Islam. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis freelance activities have mostly been devoted to writing and translating in various parts of the world, including Scotland and California. He made his Pilgrimage [Hajj] to Mecca in 1980.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; text-align: center;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e-------------------------\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eReviews\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003eThe final part of the book discusses the Naqshbandi path in detail. Given its comprehensive content, this book provides a solid basis upon which to understand Sufism as it is practiced. it is will be of use to those who have never read about Sufism as well as those who are well read in Sufi literature translated into English. What you have in your hands is a serious treatise on Sufism; it is an owner’s manual for Sufi practice (though it is not a substitute for an actual Sufi teacher).\u003c\/span\u003e\u003cbr style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e \u003cspan style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003eAn invaluably thorough manual of Khalidi-naqshbandi spiritual method, this text highlights the depths of the Islamic revelation in its most authentic form. \u003c\/span\u003e\u003cbr style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e \u003cstrong\u003e\u003cspan style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e— T. J. Winter, Cambridge University\u003c\/span\u003e\u003c\/strong\u003e\u003cbr style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e \u003cbr style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e \u003cspan style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003eA Wayfarer’s Guide is an important step forward on the understanding of the naqsh- bandi-Khalidi lineage, especially in the way that the Shariah of Islam is harmonized with its inner dimension, in the effectiveness of Naqshbandi contemplative practices, and the resulting transformations. an unusual synthesis of the Naqshbandi teaching written in a clear language and a very didactic approach, amin `ala al-din al-naqsh- bandi’s book is a worthwhile exposition of Sufism written by a prominent Shaykh of a famous Sufi family in the Kurdish area of Iraq. \u003c\/span\u003e\u003cbr style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e \u003cstrong\u003e\u003cspan style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e— Thierry Zarcone, Centre National de la Recherche Scientifique, Paris\u003c\/span\u003e\u003c\/strong\u003e\u003cbr style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e \u003cbr style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e \u003cspan style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003eIt is much to be welcomed that this concise introduction to Sufism, as understood by the Khalidi branch of the Naqshbandi order, is now available in a clear and straight for ward English, in addition to the Kurdish original and Arabic and Persian translations. Particularly useful are the definitions of the technical terms of Sufism. Recommended as an antidote to the psuedo-sufi literature now proliferating on the market. \u003c\/span\u003e\u003cbr style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e \u003cstrong\u003e\u003cspan style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 14px;\"\u003e— Hamid Algar, University of California, Berkeley.\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673851642164,"sku":"FV057","price":24.9,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Sufism_-A-Wayfarer_s-Guide-to-the-Naqshbandi-Way-Fons-Vitae-40138667.jpg?v=1780401144"},{"product_id":"listen-commentary-on-the-spiritual-couplets-of-mevlana-rumi","title":"Listen: Commentary on the Spiritual Couplets of Mevlana Rumi","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eRumi's six-volume Masnavi is recognized as a classic of the mystical epic, which employs narratives in verse form to convey the terms of spiritual experience. Due to its complexity and the layers of symbolism, the Masnavi has typically been read through the medium of a commentary.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn this commentary of the Masnavi, Kenan Rifai (1867-1950) clarifies the narrative line, comments on symbolic implications, and connects Rumi's verse to passages from the Qur'an, the hadith of the Prophet Muhammad, and the sayings and poems of Sufi masters in Arabic, Turkish, and Persian. It is this rich multilingual texture that gives Kenan Rifai’s commentary its particular flavor. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis explanation conveys the multiple levels of reference and allusion that were typically brought to bear in study circles where Rumi's verses were recited and discussed. There is a certain informality in the style of Kenan Rifai’s commentary that distinguishes it from the more scholastic approach of its predecessors. \u003cbr\u003e \u003cbr\u003e Kenan Rifai was a major figure in late Ottoman \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/22-tasawwuf\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eSufism \u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003ewho navigated the transition from the Ottoman caliphate through the Republican period into the era of Turkish secularism. He can be viewed as a traditionally educated but modernizing figure, combining an expertise in Arabic and Persian texts with an interest in modern French literature. He supervised the transformation of his branch of the Rifai Sufi order into a spiritually oriented civil society movement that includes prominent women leaders in Turkey. This work is not a technical demonstration for scholars; rather, it is a close transcription of how a learned Ottoman Sufi would have explained the significance of the Masnavi to an audience of students in oral conversation. Kenan Rifai interprets Rumi’s Masnavi in Rumi’s Muslim religio-cultural context. Rather than treating Rumi as an isolated figure who transcends all cultural and religious identities, this commentary situates him in terms of the main Sufi traditions and presents him as his principal heirs understood him. As the only English commentary on Rumi’s Masnavi available in print, thanks to the meticulous and beautiful translation by Dr. Victoria Holbrook, this highly accessible volume is an exceptional contribution to the understanding of a key figure in Islamic mysticism, \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/30-rumi\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eJalal al-Din Rumi\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e, as seen in the Ottoman Sufi legacy culminating in Kenan Rifai.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eKenan Rifai (Thessaloniki 1867 – Istanbul 1950). His father, Abdulhalim, was a member of a dynastic Turkish family from Plovdiv, and his mother, Hatice Cenan (Khatidje Djenan) was the key person who opened the gates of moral and spiritual world to him. She introduced her son to the guidance and supervision of her murshid (spiritual guide), Sheikh Edhem Efendi. Having graduated from Galatasaray High School, he was given a position at the Ministry of Foreign Affairs, while, he studied law at the university. \u003cbr\u003e \u003cbr\u003e He worked as a director for Provincial Directorates of National Education in various Ottoman cities and as a principal for a High School in Medina. Returning to Istanbul, he worked as a French language instructor at Boys’ College of Teachers, as a Council Member at Scientific Research Center, the Principal at Dar-ush Shafaka High School (a prestigious school dedicated to orphans) and a member at the Education Council. During the time when he was the Principal at Medina High School, he was in the service of great sheikh (Sheykh-il Meshayikh) Hamza Rifai. After four years of exclusively endowed spiritual training and guidance, he was given the permit to teach and guide, thus became a “murshid”. He began to teach his murids (his aspirants i.e. followers) Islamic Mysticism and Sufism at Altay Lodge in Istanbul that her mother had built. In addition to his native language, Turkish, he was fluent in French, German, Arabic, Persian, Greek, Circassian and English.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eVictoria Holbrook is currently a self-employed writer and translator. She received her M.A. and Ph.D. both in Near Eastern Studies from Princeton University. Holbrook was a professor at Ohio State University for nearly twenty years where she designed and taught courses in Turkish language and culture. Additionally, Holbrook has taught at Koç University, Bosphorus University, and Columbia University.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eWhile at Ohio State, Holbrook built Turkish areas of studies at the University creating degree programs and course offerings, founding a Turkish and Persian video film library, and creating student and faculty exchange agreements with Ohio State and various Turkish universities.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHolbrook has received praise for her translation of\u003cem\u003e The White Castle \u003c\/em\u003ewritten by Orhan Pamuk. She has also drawn accolades from her book\u003cem\u003e The Unreadable Shores of Love: Turkish Modernity and Mystic Romance\u003c\/em\u003e, which won the Turkish Studies Association M. Fuat Köprülü Book Prize.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents:\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eForeword to the English edition of Commentary on The Spiritual Couplets xiv \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ePreface by Cemalnur sargut xv \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ePreface by Carl W. ernst xvi \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eTranslator’s note xx \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe spiritual Couplets Beginning 1 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe story of how a padishah fell in Love with a Girl and bought her 11 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe inability of the physicians to cure the Girl becomes evident to the padishah  \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eand he turns to the Court of God and dreams of the friend 14 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBeseeching the Lord, who is Guardian of Success, for Success in Observation of Right Conduct in every Circumstance, and explicating the Grave Consequences of a Lack of right Conduct 18 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe meeting of the shah with the Divine physician whose Coming had been announced to him in a Dream 20 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe padishah brings the physician to the patient’s Bedside so that he may see her Condition 21 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe friend asks the padishah if he may be alone with the Girl in order to discover the Cause of her affliction 28 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe friend understands what the illness is and presents the matter before the padishah 32 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe shah sends messengers to samarkand to fetch the Goldsmith 33 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplaining that the slaying and poisoning of the Goldsmith was according to Divine Suggestion, not Lust of the Soul and Vicious Intent 35 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe story of the Grocer and the parrot and how the parrot spilled oil in the shop 39 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe story of the Jewish padishah who killed the Christians out of fanaticism 49 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Vizier Instructs the Padishah to Stage a Deception 50 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Christians Accept the Vizier 52 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Christians Follow the Vizier 52 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Story of the Caliph who saw Leyla 56 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eConcerning the Vizier’s Envy 60 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Sharp-Witted among the Christians Realize the Vizier is Deceitful 61 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Shah Secretly sent Messages to the Vizier 61 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eConcerning the Twelve Tribes of the Christians 62 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Vizier Confounds the Tenets of the Gospel 62 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDemonstrating that Contradiction is in the Surface Form, not in the Reality of the Way 66 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Downfall of the Vizier in this Deception 69 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Vizier Hatches Another Plot to Lead the Tribe Astray 74 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Vizier Puts Off the Disciples 75 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Disciples Repeat their Request that the Vizier Break his Retreat 77 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Vizier Replies that he will not Break his Retreat 79 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Disciples Object to the Vizier’s Seclusion 79 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Vizier makes the Disciples lose Hope that he will Abandon Seclusion 84 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Vizier Separately Appoints each one of the Emirs as his Successor 85 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Vizier Kills Himself in Seclusion 86 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe People of Jesus—peace be upon him—ask the Commanders, “Which one of you is the Successor?” 87 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplaining “We do not differentiate any one of His messengers from another,” for all are Messengers of God the Truth 88 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Commanders Contend for the Succession 89 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHonoring of the Words in Praise of Mustafa, Peace be upon Him, Mentioned in the Gospel 92 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe story of another Jewish padishah who made efforts to Destroy the religion of Jesus 93 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Jewish Padishah made a Fire and put an Idol beside it, saying, “Whoever Prostrates Himself to this Idol shall escape the Fire.” 97 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow a Child raised his voice in the midst of the fire and urged the people to Come into the fire 99 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow a Man spoke the Name of Muhammed, Peace be upon him, derisively, and his mouth remained twisted 102 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Jewish padishah reproaches the fire 102 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Story of the Wind which Destroyed the People of Ad during the Time of Hud, upon him be peace 106 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Jewish padishah engaged in mockery and Denial and did not take the Counsel of his own advisors 108 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Wild Beasts told the Lion to trust in God and abandon effort 111 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Lion answered the Beasts and spoke about the Benefit of effort 111 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the animals asserted the superiority of trust in God over effort and Acquisition 112 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Lion Asserted the Superiority of Effort and Acquisition over trust in God and submission 112 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the animals asserted the superiority of trust in God over struggle 112 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Lion again asserts the superiority of effort over trust in God 114 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe animals again assert the superiority of trust in God over effort 116 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Azrael Glanced at a Man and the Man Fled to the Palace of Solomon, and exposition of the superiority of trust in God over effort and the paucity of Benefit in effort 117 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Lion again asserts the superiority of effort over trust in God and expounds the advantages of effort 118 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the superiority of effort over trust in God was established 121 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the animals objected to the hare’s Delay in Going to the Lion 121 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe hare’s answer to the animals 122 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe animals object to what the hare said 122 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe hare answers the animals 123 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout the hare’s Knowledge and the virtue and advantage of Knowledge 125 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe animals ask the hare the secret of what he is thinking 126 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the hare withheld the secret from them 127 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe story of the hare’s stratagem 128 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe falseness of the fly’s shallow anagogy 133 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Lion roared at the late arrival of the hare 134 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAlso in exposition of the hare’s stratagem 136 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe hare came to the Lion and the Lion was angry with him 141 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe hare apologizes 142 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Lion answers the hare and sets off with him 144 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Story of the Hoopoe and Solomon, demonstrating that when Destiny arrives, clear eyes are sealed 146 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Crow impugns the hoopoe’s Claim 149 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Hoopoe responds to the Crow’s Attack 150 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Story of Adam, Peace be upon him, and how Destiny bound his Sight from observing the clear Meaning of the Prohibition and refraining from Anagogy 151 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Hare Draws Back from the Lion as He approaches the Well 155 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Lion again asks the Hare why he has lagged behind 159 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Lion looks into the Well and sees the reflection of himself together with the Hare 160 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Hare brings the Animals the Good News that the Lion has fallen into the Well 164 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Animals gather round the Hare and speak in Praise of him 166 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Hare advises the Beasts of Prey to not be overjoyed at this 167 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplication of “We have Come from the Lesser Jihad to Return to the Greater Jihad” 168 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Ambassador of Rum came to the Commander of the Faithful Umar, may God be pleased with him, and saw the Miracles of Umar, may God be pleased with him 170 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Ambassador of Rum finds Umar, may God be pleased with him, sleeping under the Palm-Tree 172 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Ambassador of Rum greets the Commander of the Faithful, may God be pleased with him 173 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Roman Ambassador questions the Commander of the Faithful, may God be pleased with him 176 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Adam attributed that Fault to himself, saying, “O Lord, we have done wrong,” and Iblis attributed his own Sin to God, saying, “Because You have led me astray.” 181 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplication of “And He is with you wherever you may be.” 184 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Roman Ambassador asked Umar, may God be pleased with him, about the Cause of the Trials of the Spirits in these Bodies of Water and Clay 185 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the Secret of “Let him who desires to sit with God sit with the Sufis.” 189 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe story of the merchant who went to india and the parrot that gave him a message for the parrots of india 192 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe attributes of the Wings of the Birds of divine intellects 196 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe merchant sees the parrots of india in the Wilderness and gives them The message of that parrot 197 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplication of the Saying of Fariduddin Attar, God sanctify his Spirit, “You are a Man of Soul, O Heedless One, drink Blood in the Dust; for if the Man of Heart drink Poison, it will be Honey 199 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Magicians honored Moses, Peace be upon him, saying: “What is your Command? Shall you cast down your Rod first, or shall we?” 201 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe merchant tells the parrot about What he observed of the parrots of india 205 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Parrot hears what those Parrots did and dies in the Cage, and the Merchant laments for him 210 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplication of the Saying of Hakim Sanai: “What does it matter whether a Word that keeps you from the Path be of Non-Faith or Faith; what does it matter if a Form that keeps you far from the friend be ugly or beautiful?” and on the meaning of the Saying of him upon whom be Peace, “Verily, Saad is jealous, and I am more jealous than Saad, and God is more jealous than I; and out of His Rivalry he has forbidden foul Acts, both Manifest and Interior.” 220 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eReturn to the story of the merchant 227 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the merchant tossed the parrot out of the Cage and the Dead parrot flew away 229 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the parrot bade farewell to the merchant and flew away 231 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe harm in Being prominent and honored by people 232 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplication of “Whatever God wills comes to pass” 234 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Story of the Old Minstrel who in the Time of Umar, may God be pleased with him, was starving one Day and played the Harp for God’s Sake 240 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplication of the Hadith, “Verily, there are fragrant Breaths of your Lord in the Days of our Time; be attentive to them.” 245 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe story of how Aisha, may God be Pleased with her, asked Muhammed, on whom be Peace, “Since it rained today and you went to the Graveyard, how is it that your Clothes are not wet?” 254 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplication of the verses by hakim sana’i: there are skies in the region of spirit ruling over the worldly firmament in the spirit’s way there are lows and highs There are oceans and there are mountains high 258 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn the Meaning of the Hadith, “Seize upon the Coolness of Spring . . . ” 260 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Siddiqa, may God be Pleased with her, asked Mustafa, God bless him and give him Peace, “What was the Mystery of Today’s Rain?” 262 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Rest of the Story of the Old Minstrel and Explication of its Moral 263 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow a Voice from the Unseen spoke to Umar, may God be pleased with him, in a dream, saying, “Give such-and-such amount of Gold from the Public Treasury to that Man who is sleeping in the Graveyard.” 267 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Hannana Pillar moaned when they made a Pulpit for the Prophet, peace be upon him, because the Community had become great and they said, “We do not see your blessed Face when you preach to us,” and how the Messenger and his Companions heard that Moaning, and Mustafa conversed with the Pillar plainly  269 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Manifestation of the Miracle of the Prophet, peace be upon him, in the Pebble in the Hand of Abu Jahl, may he be cursed, and the Testifying of the Pebble to the Truth of Muhammed, blessings and peace upon him 275 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Rest of the Story of the Minstrel and how the Commander of the Faithful Umar, may God be pleased with him, conveyed to him the Message spoken by the Voice from the Unseen 277 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Umar, may God be Pleased with him, made him turn his Gaze from the Station of Weeping, which is Existence, to the Station of Absorption in God, which is Non-Existence 281 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eCommentary on the prayer of those two angels who proclaimed in every market every Day: “O God, give all who spend freely the like of what they spend! O God, bring all misers to ruin!” and explanation that he who spends freely is striving on the Path of God and not a Prodigal on the Path of vain Desire  285 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003estory of the Caliph who in his own time surpassed hatim tayyi in Generosity and had no Peer 288 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003estory of the poor Bedouin and What passed between him and his Wife dues to their Penury and Poverty 289 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow needy murids are deluded by lying imposters and suppose them to be shaykhs venerable and arrived and do not know the Difference between the false and the true and what cannot grow and what can  290 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ein exposition of how it may rarely happen that a murid binds himself to a false imposter in sincere Belief that he is someone and in this Belief arrives at a station never dreamed of by his Shaykh, and Fire and Water do not harm him although they harm his Shaykh, but this is rare  292 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow the Bedouin bade his Wife to have patience and told her of the excellence of patience and poverty 293 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Woman counseled her Husband, saying, “Do not speak above your Rank and station—Why do you say What you do not do?—for although what you say is right, you do not have that Degree of Trust in God, and to speak above one’s Station and practice is harmful and will be exceedingly hateful to God 296 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Man counseled his Wife, saying, “Do not look upon the Poor with Contempt, but regard the Work of God as Perfect, and do not revile Poverty and the Poor in your fantastical opinion of your own indigence 299 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExposition of how the Action of a Person proceeds from the Place where he is, and he sees everyone from the Circle of his own existence. Blue Glass shows the sun as blue, red Glass as red. When a Glass transcends Color it becomes white and more truthful than others and the Leader of them all 302 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow the Wife attended to her husband and repented for what she had said 305 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow the man made himself amenable to the Woman’s entreaty that he seek means of Livelihood, and took her Opposition to him as a Sign from God 310 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExposition of how both Moses and Pharaoh are subject to divine Will, as are Antidote and Poison and Darkness and Light, and how Pharaoh beseeched God in Private not to destroy his good reputation 312 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Reason why the Wretched are disappointed in both Worlds: “He has lost the world and the life to come.” 318 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Eyes of External Sense saw Salih and his She-Camel to be of low Account and without Kin, for when God wishes to destroy an Army He makes them appear in the sight of their adversaries to be of low account and few in number although the Adversary be Superior, and “He made you seem few in their eyes so that God might bring to pass a thing that was to be done.” 321 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eon the meaning of “He let the two seas go to meet; between them is a division they do not seek to cross.” 328 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn what it means that the Murid should not presume to do as the Friend does, that Halva does no Harm to the Physician but is harmful to the Sick, and that Frost and Snow do no Harm to the ripe Grape but harm the young Fruit which is on the way, for he has not yet become: “That God may forgive you the wrongs you have committed and those to follow.” 333 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe sum of the story of the arab and his mate 335 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Arab set his Heart on his Beloved’s Request and Swore, “In this my submission i have no intent of trickery or trial.” 339 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Woman chose the Means for her Husband to earn a Livelihood, and how he accepted 344 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow the arab carried a Jug of rainwater out of the Desert to Baghdad as a Gift to the Commander of the Faithful, believing that Water was scarce there too 347 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Wife of the Arab sewed the Jug of Rainwater inside felt Cloth and sealed it, due to the arab’s extreme Conviction that it was precious 349 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn Exposition of how the bountiful Giver is in love with the Beggar, just as the Beggar is in love with Bounty and in love with the bountiful Giver; if the Beggar is more patient, the bountiful Giver will come to his Door, and if the bountiful Giver is more patient, the Beggar will come to his Door; but the Beggar’s Patience is Perfection in the Beggar, while the patience of the Bountiful Giver is in him a lack 352 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe Difference between a person who is poor in God and thirsting for him and one who is poor without God and thirsting for what is other than He 353 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow the announcers and Gatekeepers came forward to honor the Bedouin and accept his Gift 356 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ein explication of how a person in Love with the World is like a person in Love with a Wall struck by Sunbeams, who makes no Effort or Exertion to understand that Radiance and splendor proceed not from the Wall but from the Disk of the sun in the Fourth Heaven; consequently he sets his whole Heart upon the Wall, and when the sunbeams return to the sun he is left forever in Despair: “And a barrier is placed between them and what they desire”  361 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Arab delivered the Gift, that is, the Jug, to the Slaves of the Caliph 364 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Story of what passed between the Grammarian and the Boatman 366 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow the Caliph accepted the Gift and bestowed presents although he had absolutely no Need of the Water or the Jug 368 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eConcerning the Pir’s Qualities and Obedience to him 378 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Legacy of the Prophet, Peace be upon him, to Ali, may God honor his Face: “All seek nearness to God through some act of obedience. seek nearness through fellowship with intelligent and elect bondsmen so that you may have precedence over all.” 381 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow the man from Qazvin tattooed the figure of a Lion on his shoulders and regretted it on Account of the Needle Pricks 385 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Wolf and the Fox went to serve the Lion in the Hunt 388 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Lion tested the Wolf and said, “Come forward, O wolf, and distribute the Catch among us.” 391 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe story of the man who knocked at a friend’s Door and the friend asked who he was, and he said, “It is I,” and the Friend said, “Since you are you, I will not open the door, I know no friend who is ‘I’” 393 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eConcerning the assertion of God’s unity 395 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Lion disciplined the Wolf, who showed Disrespect in Distributing the Spoils 399 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Noah, peace be upon him, threatened his people, saying: “Do not wrestle with me, for I am a veil; in reality you are wrestling with God within it, O forsaken people!” 401 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Padishahs seat gnostic Sufis before themselves, so that with them their Eyes may be illumined 404 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow a guest came before Joseph, peace be upon him, and Joseph demanded of him a Gift and present 406 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow Joseph asked the Guest for a Gift 407 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Guest said to Joseph, “I have brought you a mirror as a gift, so that whenever you look into it, you will see you own fair face and remember me.” 410 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow the recorder of Divine revelation became an apostate because the ray of revelation struck him and he recited the Verse before the Prophet did, peace be upon him, and he said, “So I too am the site of Revelation.” 415 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Bal’am son of Ba’ur prayed, “Make Moses and his People turn back frustrated from this City they have besieged.” 425 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow harut and marut relied on their own Chastity and tried to mix with the people of the World and came to mischief 429 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe rest of the story of harut and marut and how an exemplary punishment was inflicted upon them in this world in the pit of Babylon 432 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ehow a deaf man went to visit his sick neighbor 434 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe first to bring analogy to bear upon revelation was iblis 438 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eexplaining that one must keep one’s state and intoxication hidden from the ignorant 442 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003ethe story of the Contention between the Greeks and the Chinese over the art of painting and picturing 448 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Prophet, peace be upon him, asked Zayd, “How are you today and in what state did you rise?” and Zayd answered him, “This morning I awoke as a believer, O Messenger of God.” 452 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Zayd answered the Prophet, peace be upon him, saying, “The States of the People are not Hidden from me.” 456 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Slaves and Fellow Servants threw Suspicion upon Luqman, saying that he had eaten the fresh Fruit they brought 463 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Remainder of the Story of Zayd and his Answer to the Messenger, peace be upon him 466 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Messenger, peace by upon him, said to Zayd, “Do not speak this mystery more plainly than this and preserve conformance.” 472 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eReturning to the Story of Zayd 475 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Fire that broke out in the City during the time of Umar, may God be pleased with him 480 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow an enemy Warrior spat in the face of the Commander of the Faithful, Ali, may God honor his person, and how Ali dropped the Sword from his hand 482 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow that Kafir asked Ali, may God honor his person, “How could you throw aside your sword when you triumphed over one such as i?” 490 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Commander of the Faithful answered, explaining the Reason why he dropped his sword in that Case 493 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Messenger, peace be upon him, whispered in the Ear of the Stirrup-Holder of the Commander of the Faithful Ali, “I tell you, Ali will be slain by your Hand.” 501 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow Adam, peace be upon him, marveled at the Error of Iblis and thought himself better 508 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eReturning to the Story of the Commander of the Faithful Ali, may God honor his person, and the Tolerance he showed to his Murderer 512 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Stirrup-Holder of Ali, may God honor his person, came and said, “For God’s sake, kill me and deliver me from that fate.” 514 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eExplaining that the Messenger, peace be upon him, sought to conquer Mecca and beyond Mecca not out of Love of worldly Dominion—for he said: “The world is a carcass”—but on the contrary, at the divine Command 515 \u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow the Commander of the Faithful Ali, may God honor his person, said to his Companion, “When you spat in my face, my soul was stirred and there remained no Sincerity of Action; that was what prevented me from killing you.”\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; text-align: center;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e-----------------------------\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eReviews\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMost readers of Rumi in the West are unaware that, for centuries, muslims in much of the world have looked upon him as an outstanding guide on the path of achieving oneness with God. Holbrook’s highly readable translation of Rifai’s Listen! goes a long way toward showing how rumi has been understood in his own cultural context down to modern times.\u003cbr\u003e \u003cstrong\u003e— William C. Chittick, Professor, Department of Asian and Asian-American Studies, Stony Brook university\u003c\/strong\u003e\u003cbr\u003e \u003cbr\u003e For all of us Rumi lovers who have adored Rumi’s sublime poetry, here is the answer to our prayers: a rich, profound, and yet accessible commentary on Rumi’s masterpiece, the Masnavi. The lovely translation, by the superb scholar Victoria Holbrook, of Kenan Rifa’i, stands out as the definitive English language commentary on Rumi’s writings. Kenan Rifa’i stands as an heir to the ottoman wisdom of Sufism, yet is fully situated as a modern being whose sensitivities make this commentary a bridge between our world and the world of Rumi, even as Rumi’s own being and writings bridge earth and heaven. Drink it with heart and soul! \u003cbr\u003e \u003cstrong\u003e— Dr. Omid Safi, Religious Studies: UNC-Chapel Hill\u003c\/strong\u003e\u003cbr\u003e \u003cbr\u003e Rumi’s Masnavi is a monument of spiritual wisdom, a roadmap for the soul, a cleansing for the heart, an illumination for the spirit. it is a blessing to have a companion like the respected Kenan Rifai when entering the paradise of the Masnavi. He offers us something rare in these times: a perspective that comes from great knowledge and a living tradition of gnosis. \u003cbr\u003e \u003cstrong\u003e— Kabir Helminski, Sufi author, Mevlevi Shaikh\u003c\/strong\u003e\u003cbr\u003e \u003cbr\u003e What a gift! We are grateful to Victoria Holbrook for conveying into English Ken’an Rifai’s beautiful commentary on Rumi’s Masnavi. For the lovers of Mevlana Rumi this will be a great blessing, enlivening their researches and enlightening their hearts. \u003cbr\u003e \u003cstrong\u003e— Camille Helminski, translator of Rumi \u0026amp; author of Women of Sufism; co-director of The Threshold Society\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673852231988,"sku":"FV058","price":26.9,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Listen_-Commentary-on-the-Spiritual-Couplets-of-Mevlana-Rumi-Fons-Vitae-40139091.jpg?v=1780388974"},{"product_id":"a-sufi-master-s-message-in-memoriam-rene-guenon","title":"A Sufi Master's Message: In Memoriam René Guénon","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBridging the gap between western intellectual traditions and Islamic mysticism, this book explains the meaning of knowledge in the orthodox line of Sufism. Following the living tradition of intellectual René Guénon, the lessons here are intended not as profiles of individual Sufi masters but rather as an expression of an Islamic school of wisdom within the contemplative dimension of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eShaykh Abd al Wahid Pallavicini was born in Milan in 1926. He converted to Islam on 7 January 1951, taking the Islamic name of the French metaphysician René Guénon after the latter’s death in Cairo.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAfter living for many years in the East, in 1980 he received authorisation, in his capacity as teacher (shaykh), to organise an autonomous branch of the Islamic confraternity Ahmadiyya Idrisiyyah Shadhiliyyah in Europe.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn 1986 the Italian Islamic Cultural Centre, the body that at present administers the mosque in Rome, designated him as the person with responsibility for interfaith dialogue, especially with regard to Christianity. He has continued to be active in Christian Muslim dialogue for many years and has published widely.\u003c\/span\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673853018420,"sku":"FV060","price":16.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/A-Sufi-Master_s-Message_-In-Memoriam-Rene-Guenon-Fons-Vitae-40139310.jpg?v=1780374917"},{"product_id":"faith-in-divine-unity-and-trust-in-divine-providence-the-revival-of-the-religious-sciences-book-xxxv","title":"Faith in Divine Unity and Trust in Divine Providence: The Revival of the Religious Sciences Book XXXV","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn an axial volume from his celebrated compendium, the \"Ihya ulum al din,\" al-Ghazali shares his startling and original exploration of the meaning of trust in Divine Providence and recommends specific spiritual skills to help the seeker develop a state whereby he or she may rightly respond to events as they happen. This judicious use of stories is intended to imitate the Sufi practice of the master\/disciple relationship, where the novice is helped to discern correct action.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"box-sizing: border-box; margin: 0px 0px 9px; padding: 0px; border: 0px; font-variant-numeric: inherit; font-variant-east-asian: inherit; font-stretch: inherit; line-height: inherit; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; vertical-align: baseline; color: #000000;\"\u003e\u003cspan style=\"box-sizing: border-box; margin: 0px; padding: 0px; border: 0px; font-style: inherit; font-variant: inherit; font-weight: inherit; font-stretch: inherit; line-height: inherit; font-family: inherit; font-size: 14px; vertical-align: baseline;\"\u003e\u003cstrong style=\"box-sizing: border-box; margin: 0px; padding: 0px; border: 0px; font-style: inherit; font-variant: inherit; font-stretch: inherit; line-height: inherit; font-family: inherit; vertical-align: baseline;\"\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"box-sizing: border-box; margin: 0px 0px 9px; padding: 0px; border: 0px; font-variant-numeric: inherit; font-variant-east-asian: inherit; font-stretch: inherit; line-height: inherit; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; vertical-align: baseline; color: #000000;\"\u003e\u003cspan style=\"box-sizing: border-box; margin: 0px; padding: 0px; border: 0px; font-style: inherit; font-variant: inherit; font-weight: inherit; font-stretch: inherit; line-height: inherit; font-family: inherit; font-size: 14px; vertical-align: baseline;\"\u003e\u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/29-imam-al-ghazali\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eImam Abu Hamid Muhammad Al-Ghazali\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e was born in 450 AH (1058 A.D) in the Iranian town of Tus, studied Islamic law and theology at the Seljuq College in Nishapur, and became a distinguished professor at the famous Nizamiyya University in Baghdad.\u003cbr style=\"box-sizing: border-box;\"\u003e \u003cbr style=\"box-sizing: border-box;\"\u003e Despite his glittering success, he was inwardly dissatisfied, so he abandoned his career for the life of hardship, abstinence and devotion to worship. During ten years of wandering, he experienced a spiritual transformation, in which the Truth came to him at last, as something received rather than acquired.\u003cbr style=\"box-sizing: border-box;\"\u003e \u003cbr style=\"box-sizing: border-box;\"\u003e Blessed with an inner certainty, he then applied his outstanding faculties and vast learning to the task of revitalizing the whole Islamic tradition. Through his direct personal contacts, and through his many writings, he showed how every element in that tradition could and should be turned to its true purpose.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"box-sizing: border-box; margin: 0px 0px 9px; padding: 0px; border: 0px; font-variant-numeric: inherit; font-variant-east-asian: inherit; font-stretch: inherit; line-height: inherit; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; vertical-align: baseline; color: #000000;\"\u003e\u003cspan style=\"box-sizing: border-box; margin: 0px; padding: 0px; border: 0px; font-style: inherit; font-variant: inherit; font-weight: inherit; font-stretch: inherit; line-height: inherit; font-family: inherit; font-size: 14px; vertical-align: baseline;\"\u003eImam al-Ghazzali was fondly referred to as the \"Hujjat-ul-lslam\", Proof of Islam, he is honoured as a scholar and a saint by learned men all over the world and is generally acclaimed as the most influential thinker of the Classical period of Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp dir=\"ltr\" style=\"box-sizing: border-box; margin: 0px 0px 9px; padding: 0px; border: 0px; font-variant-numeric: inherit; font-variant-east-asian: inherit; font-stretch: inherit; line-height: inherit; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; vertical-align: baseline; color: #000000;\"\u003e\u003cspan style=\"box-sizing: border-box; margin: 0px; padding: 0px; border: 0px; font-style: inherit; font-variant: inherit; font-weight: inherit; font-stretch: inherit; line-height: inherit; font-family: inherit; font-size: 14px; vertical-align: baseline;\"\u003eHe passed away in 505 AH (1111 A.D).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDavid Burrell is Theodore M. Hesburgh Professor of Philosophy and Theology at the University of Notre Dame, USA.\u003c\/span\u003e\u003c\/p\u003e","brand":"Fons Vitae","offers":[{"title":"Default Title","offer_id":47673853215028,"sku":"FV061","price":18.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Faith-in-Divine-Unity-and-Trust-in-Divine-Providence_-The-Revival-of-the-Religious-Sciences-Book-XXXV-Fons-Vitae-40139557.jpg?v=1780380875"},{"product_id":"classification-of-knowledge-in-islam","title":"Classification of Knowledge in Islam","description":"\u003cdiv style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\n\u003cdiv style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe classification of knowledge is a recurring theme in Islamic scholarship. Successive generations of Muslim scholars, from al-Kindi in the ninth century to Shah Waliallah of Delhi in the eighteenth century, have devoted considerable efforts to the exposition of this theme. The lives and the ideas of the three thinkers discussed in \u003cem\u003eClassification of Knowledge in Islam\u003c\/em\u003e - al-Farabi (870-950AD), al-Ghazali (1058-1111AD) and Qutb al-Din al-Shirazi (1236-1311AD) - cover the pivotal period of Islamic history from the first flourishing of the philosophical sciences to the sacking of Baghdad by the Mongols.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn addition, each of these three thinkers was either a founder or an eminent representative of a major intellectual school in Islam. Al-Farabi was the founder and one of the most prominent representatives of the \u003cem\u003emashsha’i\u003c\/em\u003e (Peripatetic) school of philosopher-scientists. Al-Ghazzali is still recognised as the most famous theologian\/sufi of Islam. Qutb al-Din al-Shirazi represents the \u003cem\u003eishraqi\u003c\/em\u003e(Illuminationists) school of philosophy. Prof. Osman Bakar’s \u003cem\u003eClassification of Knowledge in Islam\u003c\/em\u003ei s the first work of its kind in the English language and is based on extensive scholarships and reference to the original texts.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘This book must be considered as an important contribution to a better understanding of certain significant aspects of classical Islamic thought. The work is also an important contribution to the Islamic philosophy of science...’\u003c\/em\u003e\u003cbr\u003e \u003cbr\u003e \u003cstrong\u003e- From the Foreword by Seyyed Hossein Nasr\u003c\/strong\u003e\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents:\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003ePart One: Al-Farabi\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Life, Works and Significance of al-Farabi.\u003c\/span\u003e\u003c\/li\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAl-Farabi’s Psychology in its Relation to the Hierarchy of the Sciences.\u003c\/span\u003e\u003c\/li\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Methodological Basis of the Hierarchy of the Sciences.\u003c\/span\u003e\u003c\/li\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Ontological and Ethical Bases of the Hierarchy of the Sciences.\u003c\/span\u003e\u003c\/li\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eClassification and Description of Linguistic Science and Logic.\u003c\/span\u003e\u003c\/li\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eClassification and Description of the Philosophical Sciences.\u003c\/span\u003e\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003ePart Two: Al-Ghazzali\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Life, Works and Significance of al-Ghazzali.\u003c\/span\u003e\u003c\/li\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAl-Ghazzali’s Classification of Seekers after Knowledge.\u003c\/span\u003e\u003c\/li\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAl-Ghazzali Classification of the Sciences.\u003c\/span\u003e\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003ePart Three: Qutb al-Din al-Shirazi\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Life, Works and Significance of Qutb al-Din al-Shirazi.\u003c\/span\u003e\u003c\/li\u003e\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eQutb al-Din’s Classification of the Sciences.\u003c\/span\u003e\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eExcerpt from the Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAl-Farabi’s Psychology In Its Relation To The Hierarchy Of The Sciences\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e2.1 The idea of the Unity and Hierarchy of the Sciences\u003cbr\u003e No\u003cstrong\u003e \u003c\/strong\u003eproper, in-depth philosophical study of al-Farabi’s classification of the sciences, indeed of any worthy classification, is possible without a prior investigation into certain aspects of epistemology. This investigation must provide the philosophical basis of classification. It is only in the light of such an epistemological paradigm that we can unveil the true significance of why, for example, al-Farabi chose the scheme of classifying the sciences that he did, why a number of sciences in his day, such as alchemy and the interpretation of dreams, were excluded from his enumeration (although he wrote treatises on them), and why the religious sciences of jurisprudence (\u003cem\u003eilm al-fiqh\u003c\/em\u003e) and \u003cem\u003ekalam\u003c\/em\u003e (dialectical theology) do not seem to occupy a central position in his classification. N. Rescher, in fact, treated the \u003cem\u003eIhya al-ulum\u003c\/em\u003e, the treatise in which the above classification is given, as one of al-Farabi’s important works on epistemology.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe most fundamental idea related to traditional epistemology to which al-Farabi fully subscribed is that of the unity and the hierarchy of the sciences. The profound relationship between this idea and traditional epistemology may be expressed by saying that in one sense the idea is the fruit of traditional inquiry into epistemology, while in another sense it is a basis of that inquiry. The former is true, use this idea results from the application of the doctrine of \u003cem\u003eTawhid \u003c\/em\u003e(Unity of the divine principle) to the whole domain of human intelligence and its activities of thinking and knowing. In inquiring into the problem of how a person knows—that is, the methodology of\u003cem\u003e \u003c\/em\u003eknowledge (\u003cem\u003eal-ilm\u003c\/em\u003e) in its most comprehensive sense one cannot but be confronted by the hierarchic nature and reality of the subjective and objective poles of knowledge. We are, in other words, confronted with the hierarchy of the faculties and powers of knowing within the human knowing subject and the world of beings that are knowable and known.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis hierarchy in both the microcosmic and macrocosmic orders of reality represents many manifestations of the divine principle. The idea of the hierarchy of the sciences, al-Farabi would say, is rooted in the nature of things. The sciences constitute a unity because, as will be explained in chapter three, their ultimate source is one, namely the divine intellect. This is true regardless of the intermediary agencies through which people may have acquired these sciences.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe idea of the unity and hierarchy of the sciences may also be regarded as a basis for traditional epistemology. This is true in a human society closely bound to revelation, like the society in which al-Farabi lived and thought. There, the idea of a hierarchy of reality is very much alive. Thanks to the teaching of revelation, that idea is accepted as an axiomatic philosophical truth. It is evident that the idea of hierarchy is rooted in Islamic revelation from the following teachings of the Qur’an and\u003cem\u003ehadiths. \u003c\/em\u003eFirst, the Qur’anic verses themselves are of various grades in respect of value although all of them are believed to be of divine origin This is because they deal with different levels of reality.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe celebrated Verse of the Throne (\u003cem\u003eayat al-kursi\u003c\/em\u003e)\u003cem\u003e \u003c\/em\u003ewas described by the Prophet as the chief (\u003cem\u003esayyidah\u003c\/em\u003e)\u003cem\u003e \u003c\/em\u003eof the Qur’anic verses. As explained by al-Ghazzali, the reason for this is that the verse is exclusively “concerned with the divine essence, attributes and works” and that “it contains nothing other than these.” Moreover, according to another prophetic \u003cem\u003ehadith, \u003c\/em\u003ethe greatest divine name (\u003cem\u003eal-ism al-a’zam\u003c\/em\u003e)\u003cem\u003e \u003c\/em\u003elies in the Verse of he Throne. The Prophet also said that the Chapter of Sincerity or Purity (\u003cem\u003eSurat al-ikhlas\u003c\/em\u003e)\u003cem\u003e, \u003c\/em\u003ewhich is made up of four short verses, equals one third of the Qur’an. The high position occupied by this chapter is due to the fact that it concerns knowledge of the \u003cem\u003eHaqiqah \u003c\/em\u003eor the divine reality, which is the most excellent of the three fundamental forms or levels of knowledge contained in the Qur’an. The other two divisions of the Qur’anic verses deal respectively with the \u003cem\u003eTariqah \u003c\/em\u003eand the \u003cem\u003eShari’ah\u003c\/em\u003e,\u003cem\u003e \u003c\/em\u003eboth which reflect the \u003cem\u003eHaqiqah \u003c\/em\u003eat their own levels. The \u003cem\u003eTaflqah\u003c\/em\u003e, the esoteric spiritual path to God, is the qualitative and vertical extension of the \u003cem\u003eShari’ah, \u003c\/em\u003ethe divine law which is the general path to God.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe scriptural evidence cited above indicates that the hierarchic structure of the Qur’an reflects the structure of objective reality. There are, however, numerous verses which refer directly to the hierarchy of creation. These speak of the tripartite division of the verse into the heavens, the earth, and the intermediate world. There is also the lower heaven and the higher angelic world which is nearer to God. Angels, according to both the Qur’an and \u003cem\u003ehadiths, \u003c\/em\u003ehave been created by God with different ranks. Revelation also teaches that both Paradise and Hell are characterized by degrees.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOne finds numerous references in the Qur’an and \u003cem\u003ehadiths \u003c\/em\u003eto the idea of degrees of intellectual and spiritual realization or the subjective experience of reality. We have, for example, a hierarchy of believers and knowers, as testified by the following verse: “God raises in degrees those of you who believe and those to whom knowledge is given. According to Ibn ‘Abbas (d.68\/687-688), a companion of Prophet, the learned rank seven hundred grades above ordinary believers. There is, further, the hierarchy of witnesses of divine unity. Says the Qur’an: “God bears witness that there is no god but Him, and so do His angels and those endowed with knowledge standing firm on justice.” We may also mention here the three main categories or divisions of mankind after the Day of Judgment. In Qur’anic terminology, these are (1) those nearest to God (\u003cem\u003eal­muqarrabun\u003c\/em\u003e)\u003cem\u003e,\u003c\/em\u003e(2)\u003cem\u003e \u003c\/em\u003ethe Companions of the Right Hand (\u003cem\u003eashab al­maimanah\u003c\/em\u003e)\u003cem\u003e, \u003c\/em\u003ethat is the righteous generally, and (3) the Companions of the Left Hand (\u003cem\u003eashab al-mashamah\u003c\/em\u003e)\u003cem\u003e, \u003c\/em\u003ethose who will be placed in the abode of misery because they have rejected God and His Message or have led a wicked and sinful life.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe above references to the Qur’an and the prophetic traditions, although by no means exhaustive, are sufficient in our view for the purpose we have in mind, namely to demonstrate that the idea of hierarchy is rooted in the Islamic revelation. Since the hierarchic structure of reality extends to all domains of cosmic manifestation, including the realm of human intelligence and cognition, its corollaries in these domains (one of which is the hierarchy of the sciences) are operative in most people’s minds when they deal with the ace of things in the cosmic order. Thus, in the second sense referred to earlier and in the way of looking at the genesis of philosophical and scientific concepts, al-Farabi’s inquiry into psychology represents no more than an attempt to give a rational dress to the metaphysical idea of the hierarchy of beings and of knowledge. Al-Farabi certainly did not discover the above metaphysical idea through the process of rational inquiry. Rather, this idea acts as one of the principal guides to that inquiry, while at the same time being confirmed by it.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAlthough the idea of hierarchy was generally accepted medieval Muslim thinkers, it was by no means conceptualized and understood in only one way. We may speak of the distinctly Farabian exposition of this idea. Accordingly, in the next three chapters, I deal with what I consider to be al-Farabi’s treatment a understanding of the specific idea of the unity and the hierarchy of sciences.\u003cbr\u003e ​\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eDr. Osman Bakar\u003c\/strong\u003e is a scholar, teacher and author whose writings are known throughout many Islamic countries and by Western scholars of Islam.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDr. Bakar was born in Temerloh in the state of Pahang, Malaysia. He completed his undergraduate degree with Honors and an M.Sc. in Mathematics (specializing in Algebra) at London University. In 1981, Osman Bakar entered Temple University where he completed an M.A. in Comparative Religion and his Ph.D. in Philosophy of Science\/Islamic Philosophy.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOsman Bakar served as the Deputy Vice Chancellor\/Vice President of Academics and was the first holder of the Chair of the Philosophy of Science at the University of Malaya (Kuala Lumpur), a post he held until 2001. He is one of the founding members and has also served as President of the Islamic Academy of Science of Malaysia. His research interests include Southeast Asian Islam, particularly Malaysian-Indonesian Islam, contemporary Islamic thought, and religion and science in the Islamic context, both classical and modern.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMany of his essays have appeared in numerous journals, chapters in various books, and in encyclopedias. His books, \u003cem\u003eClassification of Knowledge in Islam\u003c\/em\u003e, \u003cem\u003eTawhid and Science\u003c\/em\u003e, and \u003cem\u003eCivilizational Dialogue\u003c\/em\u003e, among others, have been translated into Albanian, Arabic, Chinese, English, French, Indonesian, Persian, Spanish, Turkish, and Urdu. In 1994 he was awarded the honorary title of \"Dato\" by the Sultan of Pahang and by the King of Malaysia in 2000. Dr. Bakar has received additional recognition for his work, including the Fulbright Visiting Scholar at Harvard University. He has also served as a consultant to various agencies such as the United Nations and UNESCO.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eCurrently, Dr. Osman Bakar is the Malaysia Chair of Islam in Southeast Asia, Centre for Muslim-Christian Understanding and is a member of the Centre’s Academic Council (part of the School of Foreign Service), where he teaches courses on Contemporary Islam in Southeast Asia, Religion and Science in Islam, and Dialogue of Civilizations.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOsman Bakar's essay \u003cstrong\u003e\"The Nature and Extent of Criticism of Evolutionary Theory\"\u003c\/strong\u003e is included in the anthology \u003cem\u003eScience and the Myth of Progress \u003c\/em\u003e.\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003e(\u003cstrong\u003eForeword By\u003c\/strong\u003e) Seyyed Hossein Nasr\u003c\/strong\u003e (born April 7, 1933) is an Iranian University Professor of Islamic studies at George Washington University, and a prominent Islamic philosopher. He is the author of many scholarly books and articles.Nasr is a Muslim Persian philosopher and renowned scholar of comparative religion, a lifelong student and follower of Frithjof Schuon, and writes in the fields of Islamic esoterism, Sufism, philosophy of science, and metaphysics.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eNasr was the first Muslim to deliver the distinguished Gifford Lectures, and in year 2000, a volume was devoted to him in the prestigious Library of Living Philosophers.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eProfessor Nasr speaks and writes based on the doctrine and the viewpoints of the perennial philosophy on subjects such as philosophy, religion, spirituality, music, art, architecture, science, literature, civilizational dialogues, and the natural environment. He also wrote two books of poetry (namely \u003cem\u003ePoems of the Way\u003c\/em\u003e and \u003cem\u003eThe Pilgrimage of Life and the Wisdom of Rumi\u003c\/em\u003e), and has been even described as a 'polymath'.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eNasr speaks Persian, English, French, German, Spanish and Arabic fluently.\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673857638708,"sku":"ITS023","price":31.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Classification-of-Knowledge-in-Islam-Islamic-Texts-Society-40140681.jpg?v=1780381181"},{"product_id":"freedom-of-expression-in-islam","title":"Freedom of Expression in Islam","description":"\u003cdiv style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cdiv style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn recent years the subject of freedom of expression has become a topic of heated debate. \u003cem\u003eFreedom of Expression in Islam \u003c\/em\u003eoffers the first and only detailed presentation in English of freedom of expression from both the legal and moral perspectives of Islam. This work is a pioneering attempt in examining both the evidence on freedom of expression in the sources of the \u003cem\u003eShari’ah\u003c\/em\u003e and the limitations, whether moral, legal or theological, that Islam imposes on the valid exercise of this freedom.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eFreedom of Expression in Islam\u003c\/em\u003e is informative not only on the subject of the possibilities of freedom of expression within Islam, but also on the cultural tradition of Islam and its guidelines on social behavior. \u003cem\u003eFreedom of Expression in Islam\u003c\/em\u003e is part of a series dedicated to the fundamental rights and liberties in Islam and should be read in conjunction with \u003cem\u003eThe Dignity of Man\u003c\/em\u003e: \u003cem\u003eAn Islamic Perspective and Freedom\u003c\/em\u003e, \u003cem\u003eEquality \u003c\/em\u003eand\u003cem\u003e Justice in Islam\u003c\/em\u003e.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003e\u003cspan style=\"text-decoration: underline;\"\u003e\u003cstrong\u003eTable of Contents:\u003c\/strong\u003e\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003ePART ONE: PRELIMINARY\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroduction\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eDefinition and Scope\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\n\u003cspan style=\"font-size: 14px;\"\u003eRights and Fundamental Rights\u003c\/span\u003e\u003cbr\u003e  \u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003ePART TWO: AFFIRMATIVE EVIDENCE\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroductory Remarks\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Qur’anic Principle of Hisbah\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eSincere Advice\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eConsultation\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003ePersonal Reasoning\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eFreedom to Criticise\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eFreedom to Express an Opinion\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eFreedom of Association\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\n\u003cspan style=\"font-size: 14px;\"\u003eFreedom of Religion\u003c\/span\u003e\u003cbr\u003e  \u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003ePART THREE: MORAL RESTRAINTS\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eGeneral Themes\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\n\u003cspan style=\"font-size: 14px;\"\u003eSpecial Subjects\u003c\/span\u003e\u003cbr\u003e  \u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003ePART FOUR: LEGAL RESTRAINTS\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroductory Remarks\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003ePublic Utterance of Hurtful Speech\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eSlanderous Accusation\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eLibel\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eInsult\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eCursing\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAttribution of Disbelief to a Muslim\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eSedition\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eBlasphemy\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eDefinition and Scope\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSince freedom can apply to competing or even conflicting interests, it tends to defy the idea of a comprehensive definition, which is precisely why there is no clear definition for freedom. There are, of course, many attempts by writers and commentators to define freedom, yet they are all open to some level of uncertainty and doubt. Freedom for whom? Freedom from what? And freedom to do what? To the mystic, freedom has often meant the release from egoity and dependence on the material world. The philosopher and theologian would extend the debate to encompass the relationship between God and man, and the extent to which a person can be deemed free. What meaning, if any, can the word ‘freedom’ have in that context?\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFor the lawyer and the judge, freedom operates within the limits of the law. I shall presently give a definition of freedom from a legal perspective, but bear in mind that it is only an attempt to define a certain aspect of this concept without any claim to comprehensiveness. It should be noted at the outset that the basic notion of freedom, in an objective sense, is common to all legal systems, traditions and cultures. Whether one talks of freedom in western law, Chinese law, or Islamic law, this must essentially mean ‘the ability of the individual to say or do what he or she wishes, or to avoid doing so, without violating the right of others, or the limits that are set by the law’. Although I have quoted this definition from an Islamic source, its basic message is nevertheless universal. Liberty has elsewhere been defined as ‘the extent to which the individual can determine his own destiny and act as he wishes, unconstrained by others.’ Freedom of expression means ‘the absence of restraints upon the ability of individuals or groups to communicate their ideas to others, subject to the understanding that they do not in turn coerce others into paying attention or that they do not invade other rights essential to the dignity of the individual’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFreedom of expression includes freedom of the press and the liberty to communicate ideas in all forms including books, pictures, signs and other means of communication. The purpose may be to inform, to persuade, to convince others, to reveal the truth or to clarify and eliminate doubt. The last two definitions that I have quoted above are from western sources, and yet, the concepts that they convey are universal. We may also note in this connection, Montgomery-Watt’s brief comparison of the Muslim concept of freedom with that of its western counterpart, in which he has high-lighted some of the differences between them but concluded that ‘despite such points, however, it seems likely that there is a combination of ideas somewhere in Islamic thought, which performs much the same function as the concept of freedom does in the west.’ Thus, the basic notion of freedom and of freedom of expression would appear to strike a common note in all legal traditions, including that of Islam. However, the scope and character of freedom of expression under the \u003cem\u003eShari’ah\u003c\/em\u003e differs widely from other laws in respect of detail, especially with reference to the limits that are imposed by the \u003cem\u003eShari’ah\u003c\/em\u003e and the values that are to be upheld. If I were to characterize the rules of the \u003cem\u003eShari’ah\u003c\/em\u003e on freedom of expression, I would be inclined to say that, unlike modern legal discourses on the subject, the \u003cem\u003eShari’ah\u003c\/em\u003e does not convey a great deal of awareness about state authority and the political interests of its agencies and institutions. To that extent, the \u003cem\u003eShari’ah\u003c\/em\u003e is egalitarian and substantive in the sense that attention is paid to actual values rather than to institutional interests or the dictates of the status quo and power politics. But, being a religious law, the \u003cem\u003eShari’ah\u003c\/em\u003e is only expected to be emphatic about moral and religious values, which might mean imposing restrictions on freedom of expression in areas where this might come into conflict with the principles of Islam. This can, perhaps, be clearly seen in reference to the \u003cem\u003eShari’ah\u003c\/em\u003e rules pertaining to blasphemy, heresy and disbelief, where the dominant concern is to defend the dogma and belief-structure of Islam, even at the expense of imposing restrictions on what may, under western law, be seen as personal matters which fall outside the concern of the law. The rules of the \u003cem\u003eShari’ah \u003c\/em\u003epertaining to the rights of citizens to criticise the government are, on the other hand, indicative of latitude. By comparison to some of the over-regulated areas of modem law in relation to such matters as sedition and criticism of government authorities, \u003cem\u003eShari’ah\u003c\/em\u003e rules encourage flexibility and tolerance. Moral advice and encouragement also pervade the bulk of \u003cem\u003eShari’ah\u003c\/em\u003e rules on freedom of expression; the legal rules therein are often less elaborate compared to the teachings and recommendations that aim at developing the individual’s personality and character.\u003cbr\u003e ​\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMohammad Hashim Kamali (born February 7, 1944, Nangarhar Province, Afghanistan) is an Afghan Islamic scholar and former professor of law at the International Islamic University of Malaysia. He taught Islamic law and jurisprudence between 1985 and 2004.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBorn in Afghanistan in 1944, he graduated from the University of Kabul and the University of London.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eKamali is the author of Islamic Commercial Law (2000), a study of the application of Shariah principles to some crucial financial instruments, options and futures contracts. He takes a much more permissive view of these instruments than do most Islamists.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn his book, Islamic Commercial Law (2000), Kamali wrote, for example, that many have \"passed prohibitive judgments on futures and options\" who have \"not only failed to produce decisive evidence in support of their positions but have done so on the assumption that futures trading has no social utility and has no bearing on the welfare... of the people.\"\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAmong the scholars who pass the \"prohibitive judgments\" with which Kamali disagrees are Muhammad Akram Khan and Umar Chapra.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMohammad Hashim Kamali served as Professor of Islamic law and jurisprudence at the International Islamic University Malaysia, and also as Dean of the International Institute of Islamic Thought \u0026amp; Civilisation (ISTAC) from 1985-2007. He is currently the CEO of the International Institute of Advanced Islamic Studies (IAIS) Malaysia under the newly appointed Chairman of the Institute, Former Prime Minister of Malaysia, Tun Abdullah Haji Ahmad Badawi. He studied law at Kabul University and then served as Assistant Professor, and subsequently as Public Prosecutor with the Ministry of Justice, Afghanistan, 1965-1968. He completed his LL.M. in comparative law, and a PhD in Islamic and Middle Eastern law at the University of London, 1969–1976.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/div\u003e\r\n\u003c\/div\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673858064692,"sku":"ITS024","price":34.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Freedom-of-Expression-in-Islam-Islamic-Texts-Society-40141557.jpg?v=1780385965"},{"product_id":"freedom-equality-and-justice-in-islam","title":"Freedom, Equality and Justice in Islam","description":"\u003cdiv style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cdiv style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn \u003cem\u003eFreedom, Equality and Justice in Islam\u003c\/em\u003e, M H Kamali presents the reader with an analysis of the three concepts of freedom, equality and justice from an Islamic point of view and their manifestations in the religious, social, legal and political fields. The author discusses the evidence to be found for these concepts in the Qur’an and Sunna, and reviews the interpretations of the earlier schools of law.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe work also looks at more recent contributions by Muslim jurists who have advanced fresh interpretations of freedom, equality and justice in the light of the changing realities of contemporary Muslim societies. \u003cem\u003eFreedom, Equality and Justice in Islam\u003c\/em\u003e is part of a series dedicated to the fundamental rights and liberties in Islam and should be read in conjunction with \u003cem\u003eThe Dignity of Man: An Islamic Perspective and Freedom of Expression in Islam\u003c\/em\u003e.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroduction\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eCHAPTER ONE: FREEDOM\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroductory Remarks\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eDefinition and Scope\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eDifferent Facets of Freedom in Islam\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAffirmative Evidence\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Doctrine of Ibaha (Permissibility)\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\n\u003cspan style=\"font-size: 14px;\"\u003eThe Principle of Original Non-Liability\u003c\/span\u003e\u003cbr\u003e  \u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eCHAPTER TWO: EQUALITY\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroductory Remarks\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAffirmative Evidence\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Status of Women\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eTowards an Egalitarian Regime of Family Law\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Status of Non-Muslims\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\n\u003cspan style=\"font-size: 14px;\"\u003eA Survey of Modern Opinion\u003c\/span\u003e\u003cbr\u003e  \u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eCHAPTER THREE: JUSTICE\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eMeaning and Definition\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Qur’anic Vision of Justice\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Islamic Judiciary\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppellate Review: Its Validity and Scope\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eCourt Procedure\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eDistributive Justice\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eSiyasah Shar’iyyah (Shari’ah-Oriented Policy)\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eIntroduction\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe subjects that are addressed in this volume are the concern of every legal system, and are not, therefore, peculiar to the \u003cem\u003eShari’ah\u003c\/em\u003e. Their relationship to one another and to the general theme of human rights hardly needs elucidation. Justice and equality are closely interrelated in that the one cannot be meaningfully implemented without the other. For justice often means equal treatment and the equal distribution of advantages and burdens, or a commensurate correction of an imbalance that is caused by deviant behavior. Similarly, neither equality nor justice can be a meaningful reality without freedom. For justice presumes the moral autonomy of individuals and their liberty to act as they will. Justice can therefore have little meaning if it is applied to a person or a group of persons who are deprived of their freedom, or compelled to a course of conduct that is beyond their control. Equality also acquires much of its substance only in an environment where freedom is a reality. To treat two prisoners equally does make some sense but equality before the law in different situations and among people of different calibre and status is where equality becomes more meaningful.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eA perusal of the Universal Declaration of Human Rights, or of any chapter on the basic rights and liberties enshrined in a contemporary constitution, will show that numerous and varied as they are, almost the entire range of basic rights and liberties are predicated on freedom, equality and justice, the most fundamental, so to speak, of all the recognised fundamental rights and liberties.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe first chapter on freedom in this volume is mostly concerned with a conceptual analysis of freedom, its manifestations in theological, social and political contexts, and the various shades of meaning it has been given by commentators from different disciplines. Freedom has a basic meaning, and this is why any serious distortion or deviation from its core concept has not commanded general acceptance. Yet beyond this basic clarity, the meanings and implications of freedom vary considerably and tend to become increasingly complex. This is borne out by the fact that a comprehensive and all-embracing definition of freedom has yet to be arrived at. The conceptual analysis of freedom has not received as much attention from Muslim jurists as it has in the writings of Western scholars on the subject. Part of the reason for this might be that the basic perimeters of freedom in Islam are determined by reference to the normative evidences of the Qur’an and \u003cem\u003eSunnah\u003c\/em\u003e, but there is considerable variation in the understanding of these evidences and the manner in which commentators have related them to theological, legal and political subject matter. This presentation provides a review of the basic evidence on freedom and the contributions of Muslim scholars to the development of ideas on the subject.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe chapter on equality that is presented here is also concerned mainly with an analysis of the normative evidence of the Qur’an and \u003cem\u003eSunnah\u003c\/em\u003e, which Muslim jurists have elaborated in reference to particular themes. Equality, like freedom, is an integrated concept, which is indivisible and averse to dismemberment and compromise. Yet neither freedom nor equality are absolute in the sense that both are amenable to the influences of context and circumstance. In addition to a general characterisation of equality and its evidential basis in the \u003cem\u003eShari’ah\u003c\/em\u003e, this presentation also looks into the application of equality to two other subjects, namely women and non-Muslims, in the way they are treated in Islamic legal literature. It is of interest to note a certain contrast, highlighted in this presentation, between earlier juristic writings on these themes, and the works of contemporary \u003cem\u003e‘ulama’\u003c\/em\u003e and scholars. Muslim jurists of the twentieth century have made a significant contribution to the understanding of the source evidence of the \u003cem\u003eShari’ah\u003c\/em\u003e on equality in conjunction, particularly, with the changing realities of contemporary Muslim societies. They have not hesitated, for instance, in taking a totally different stand on women’s issues from many classical scholars, and advancing a different perspective on equality in \u003cem\u003eShari’ah\u003c\/em\u003e for all citizens, regardless of their race, language or religion. It is clearly in these areas that the substance of the modern reformist thought in \u003cem\u003eShari’ah\u003c\/em\u003e makes its presence unmistakably visible.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eJustice is the sum-total, in a sense, of all recognised rights and duties, as it often consists of nothing more than a balanced implementation of rights and duties, and of due regard for equality and freedom. The Qur’an is emphatic on the objectivity of justice, so much so that it defies any level of relativity and compromise in its basic conception. A perusal of the Qur’anic evidence on justice leaves one in no doubt that justice is integral to the basic outlook and philosophy of Islam, within or beyond the \u003cem\u003eShari’ah\u003c\/em\u003e itself. It is therefore not incorrect to say that the \u003cem\u003eShari’ah\u003c\/em\u003e is committed to justice as one of its cardinal goals and objectives, to the extent that the veracity of the \u003cem\u003eShari’ah\u003c\/em\u003e itself can be measured by its effectiveness in administering justice. This is the understanding, in fact, that the renowned Hanbali jurist, Ibn Qayyim al-Jawziyya, has conveyed in his widely-quoted statement that ‘Islam will always stand for justice and any path that is taken towards justice is bound to be in harmony with the \u003cem\u003eShari’ah\u003c\/em\u003e and can never be against it’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe \u003cem\u003eShari’ah\u003c\/em\u003e shows the way to justice and this way must be followed as far as possible. In the event, however, that the established rules of the \u003cem\u003eShari’ah\u003c\/em\u003e do not offer sufficient guidelines by which to administer justice, one may take any route, including for example, those of natural rights and natural justice, or the general rules of equity and fairness, or that of a judicious policy (\u003cem\u003esiyasah shar’iyyah\u003c\/em\u003e), in order to secure justice, and the result that is arrived at is \u003cem\u003ea fortiori\u003c\/em\u003e in accordance with the \u003cem\u003eShari’ah\u003c\/em\u003e and cannot be held to be contrary to it.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe chapter that is presented here on justice consists essentially of a review and analysis of the basic evidence of the Qur’an and \u003cem\u003eSunnah\u003c\/em\u003e on the subject. It seeks to depict, in particular, the Qur’anic outlook in universal justice which reaches beyond the particularities of any rigid framework that might restrain the humanitarian call and substance of justice in Islam.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eMohammad Hashim Kamali\u003c\/strong\u003e (born February 7, 1944, Nangarhar Province, Afghanistan) is an Afghan Islamic scholar and former professor of law at the International Islamic University of Malaysia. He taught Islamic law and jurisprudence between 1985 and 2004. Born in Afghanistan in 1944, he graduated from the University of Kabul and the University of London.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eKamali is the author of Islamic Commercial Law (2000), a study of the application of Shariah principles to some crucial financial instruments, options and futures contracts. He takes a much more permissive view of these instruments than do most Islamists.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn his book, Islamic Commercial Law (2000), Kamali wrote, for example, that many have \"passed prohibitive judgments on futures and options\" who have \"not only failed to produce decisive evidence in support of their positions but have done so on the assumption that futures trading has no social utility and has no bearing on the welfare... of the people.\"\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAmong the scholars who pass the \"prohibitive judgments\" with which Kamali disagrees are Muhammad Akram Khan and Umar Chapra.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMohammad Hashim Kamali served as Professor of Islamic law and jurisprudence at the International Islamic University Malaysia, and also as Dean of the International Institute of Islamic Thought \u0026amp; Civilisation (ISTAC) from 1985-2007. He is currently the CEO of the International Institute of Advanced Islamic Studies (IAIS) Malaysia under the newly appointed Chairman of the Institute, Former Prime Minister of Malaysia, Tun Abdullah Haji Ahmad Badawi. He studied law at Kabul University and then served as Assistant Professor, and subsequently as Public Prosecutor with the Ministry of Justice, Afghanistan, 1965-1968. He completed his LL.M. in comparative law, and a PhD in Islamic and Middle Eastern law at the University of London, 1969–1976.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/div\u003e\r\n\u003c\/div\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673858457908,"sku":"ITS025","price":29.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Freedom_-Equality-and-Justice-in-Islam-Islamic-Texts-Society-40141758.jpg?v=1780549143"},{"product_id":"principles-of-islamic-jurisprudence","title":"Principles of Islamic Jurisprudence","description":"\u003cp\u003eThis third edition of the best-selling title \u003cem\u003ePrinciples of Islamic Jurisprudence\u003c\/em\u003e has been completely revised and substantially enlarged. In this work, Prof Kamali offers us the first detailed presentation available in English of the theory of Muslim law \u003cem\u003e(\u003cg class=\"gr_ gr_101 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"101\" data-gr-id=\"101\"\u003eusul\u003c\/g\u003e al-fiqh)\u003c\/em\u003e. Often regarded as the most sophisticated of the traditional Islamic disciplines, Islamic Jurisprudence is concerned with the way in which the rituals and laws of religion are derived from the Qur’an and the \u003cem\u003eSunnah\u003c\/em\u003e—the precedent of the Prophet. Written as a university textbook, \u003cem\u003ePrinciples of Islamic Jurisprudence \u003c\/em\u003eis distinguished by its clarity and readability; it is an essential reference work not only for students of Islamic \u003cg class=\"gr_ gr_123 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-del replaceWithoutSep\" id=\"123\" data-gr-id=\"123\"\u003elaw,\u003c\/g\u003e but also for anyone with an interest in Muslim society or in issues of comparative Jurisprudence.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003e‘The best thing of its kind I have ever seen. Exactly the kind of thing I have wanted for years to put into the hands of students.’\u003c\/em\u003e \u003c\/p\u003e\r\n\u003cp\u003e- Professor Charles Adams (McGill University)’\u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003e'This book is a valuable addition to existing Islamic jurisprudential literature in English ... remarkably successful.’\u003c\/em\u003e \u003c\/p\u003e\r\n\u003cp\u003e- The Muslim World Book Review\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eMohammad Hashim Kamali\u003c\/strong\u003e (born February 7, 1944, Nangarhar Province, Afghanistan) is an Afghan Islamic scholar and former professor of law at the International Islamic University of Malaysia. He taught Islamic law and jurisprudence between 1985 and 2004. Born in Afghanistan in 1944, he graduated from the University of Kabul and the University of London.\u003c\/p\u003e\r\n\u003cp\u003eKamali is the author of Islamic Commercial Law (2000), a study of the application of Shariah principles to some crucial financial instruments, options and futures contracts. He takes a much more permissive view of these instruments than do most Islamists.\u003c\/p\u003e\r\n\u003cp\u003eIn his book, Islamic Commercial Law (2000), Kamali wrote, for example, that many have \"passed prohibitive judgments on futures and options\" who have \"not only failed to produce decisive evidence in support of their positions but have done so on the assumption that futures trading has no social utility and has no bearing on the welfare... of the people.\"\u003c\/p\u003e\r\n\u003cp\u003eAmong the scholars who pass the \"prohibitive judgments\" with which Kamali disagrees are Muhammad Akram Khan and Umar Chapra.\u003c\/p\u003e\r\n\u003cp\u003eMohammad Hashim Kamali served as Professor of Islamic law and jurisprudence at the International Islamic University Malaysia, and also as Dean of the International Institute of Islamic Thought \u0026amp; Civilisation (ISTAC) from 1985-2007. He is currently the CEO of the International Institute of Advanced Islamic Studies (IAIS) Malaysia under the newly appointed Chairman of the Institute, Former Prime Minister of Malaysia, Tun Abdullah Haji Ahmad Badawi. He studied law at Kabul University and then served as Assistant Professor, and subsequently as Public Prosecutor with the Ministry of Justice, Afghanistan, 1965-1968. He completed his LL.M. in comparative law and a \u003cg class=\"gr_ gr_118 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation multiReplace\" id=\"118\" data-gr-id=\"118\"\u003ePhD\u003c\/g\u003e in Islamic and Middle Eastern law at the University of London, 1969–1976.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ctable\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eIntroduction to \u003cem\u003eUsul al-Fiqh\u003c\/em\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe First Source of \u003cem\u003eShari’ah\u003c\/em\u003e: The Qur’an\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe \u003cem\u003eSunnah\u003c\/em\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eRules of Interpretation I: Deducing the Law from its Sources\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eRules of Interpretation II: \u003cem\u003eal-Dalalat\u003c\/em\u003e (Textual Implications)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eCommands and Prohibitions\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eNaskh\u003c\/em\u003e (Abrogation)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eIjma’\u003c\/em\u003e (Consensus of Opinion)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eQiyas\u003c\/em\u003e (Analogical Deduction)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eRevealed Laws Preceding the \u003cem\u003eShari’ah\u003c\/em\u003e of Islam\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe \u003cem\u003eFatwa\u003c\/em\u003e of a Companion\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eIstihsan\u003c\/em\u003e (Equity in Islamic Law)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eMaslahah Mursalah\u003c\/em\u003e (Considerations of Public Interest)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eUrf\u003c\/em\u003e (Custom)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eIstishab\u003c\/em\u003e (Presumption of Continuity)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eSadd al-\u003cg class=\"gr_ gr_119 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"119\" data-gr-id=\"119\"\u003eDhara’i\u003c\/g\u003e’\u003c\/em\u003e (Blocking the Means)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eHukm \u003cg class=\"gr_ gr_130 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"130\" data-gr-id=\"130\"\u003eShar’i\u003c\/g\u003e\u003c\/em\u003e (Law or Value of Shari’ah)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eConflict of \u003cg class=\"gr_ gr_159 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar multiReplace\" id=\"159\" data-gr-id=\"159\"\u003eEvidences\u003c\/g\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cem\u003eIjtihad\u003c\/em\u003e (Personal Reasoning)\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eA New Scheme for \u003cem\u003eUsul al-Fiqh\u003c\/em\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eIntroduction to \u003cem\u003eUsul al-Fiqh\u003c\/em\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eI. Definition and Scope\u003c\/strong\u003e\u003cstrong\u003e\u003cbr\u003e\u003c\/strong\u003e\u003cem\u003eUsul al-fiqh\u003c\/em\u003e is concerned with the sources of Islamic law, their order of priority, and the methods by which legal rules may be deduced from the source materials of the \u003cem\u003eShari’ah\u003c\/em\u003e. It is also concerned with regulating the exercise of \u003cem\u003eijtihad\u003c\/em\u003e. The sources of the \u003cem\u003eShari’ah\u003c\/em\u003e are of two kinds: revealed and non-revealed. Whereas the former provide the basic evidence and indications from which detailed rules may be derived, the latter provides the methodology and procedural guidelines to ensure correct \u003cg class=\"gr_ gr_141 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling multiReplace\" id=\"141\" data-gr-id=\"141\"\u003eutilisation\u003c\/g\u003e of the source evidence. \u003cem\u003eUsul al-fiqh\u003c\/em\u003e, or the roots of Islamic law, thus expound the indications and methodology by which the rules of \u003cem\u003efiqh\u003c\/em\u003e are deduced from their source evidence. The rules of \u003cem\u003efiqh\u003c\/em\u003e are thereby derived from the Qur’an and \u003cem\u003eSunnah\u003c\/em\u003e in conformity with a body of principles and methods which are collectively known as \u003cem\u003e\u003cg class=\"gr_ gr_103 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"103\" data-gr-id=\"103\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e.\u003c\/p\u003e\r\n\u003cp\u003eSome writers have described \u003cem\u003e\u003cg class=\"gr_ gr_148 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"148\" data-gr-id=\"148\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e as the methodology of law, a description which is accurate but incomplete. Although methods of interpretation and deduction are of primary concern to \u003cem\u003e\u003cg class=\"gr_ gr_149 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"149\" data-gr-id=\"149\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e, the latter is not exclusively devoted to methodology. To say that \u003cem\u003e\u003cg class=\"gr_ gr_151 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"151\" data-gr-id=\"151\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e is the science of the sources and methodology of the law is accurate in the sense that the Qur’an and \u003cem\u003eSunnah\u003c\/em\u003e constitute the sources as well as the subject-matter to which the methodology of \u003cem\u003e\u003cg class=\"gr_ gr_150 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"150\" data-gr-id=\"150\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e is applied. The Qur’an and \u003cem\u003eSunnah\u003c\/em\u003e contain both specific injunctions and general guidelines on law and religion, but it is the broad and general directives which occupy the larger part of the legal content of these sources. The general directives that are found in the Qur’an and \u003cem\u003eSunnah\u003c\/em\u003e are concerned not so much with methodology as with substantive law, and they provide indications which can be used as raw material in the development of law. The methodology of \u003cem\u003e\u003cg class=\"gr_ gr_152 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"152\" data-gr-id=\"152\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e refers mainly to methods of reasoning such as analogy (\u003cem\u003eqiyas\u003c\/em\u003e), juristic preference (\u003cem\u003e\u003cg class=\"gr_ gr_153 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"153\" data-gr-id=\"153\"\u003eistihsan\u003c\/g\u003e\u003c\/em\u003e), \u003cg class=\"gr_ gr_169 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar only-ins doubleReplace replaceWithoutSep\" id=\"169\" data-gr-id=\"169\"\u003epresumption\u003c\/g\u003e of continuity (\u003cem\u003e\u003cg class=\"gr_ gr_154 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"154\" data-gr-id=\"154\"\u003eistishab\u003c\/g\u003e\u003c\/em\u003e) and the rules of interpretation and deduction. These are all designed to serve as an aid to the correct understanding of the sources of \u003cem\u003e\u003cg class=\"gr_ gr_155 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"155\" data-gr-id=\"155\"\u003eShari’ah\u003c\/g\u003e\u003c\/em\u003e\u003cg class=\"gr_ gr_155 gr-alert gr_spell gr_inline_cards gr_disable_anim_appear ContextualSpelling ins-del multiReplace\" id=\"155\" data-gr-id=\"155\"\u003eand\u003c\/g\u003e \u003cem\u003eijtihad\u003c\/em\u003e. While the clear directives of the Qur’an and the \u003cem\u003eSunnah\u003c\/em\u003e command permanent validity, the methodology of \u003cem\u003e\u003cg class=\"gr_ gr_156 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"156\" data-gr-id=\"156\"\u003eusul\u003c\/g\u003e\u003c\/em\u003e\u003cg class=\"gr_ gr_156 gr-alert gr_spell gr_inline_cards gr_disable_anim_appear ContextualSpelling ins-del multiReplace\" id=\"156\" data-gr-id=\"156\"\u003edoes\u003c\/g\u003e not, for it was developed after the revelation of the Qur’an and \u003cem\u003eSunnah\u003c\/em\u003e came to an end, and most of it consists of juristic propositions and \u003cem\u003eijtihad\u003c\/em\u003e advanced by scholars and \u003cem\u003e‘ulama’\u003c\/em\u003e of different periods. As an instrument of legal construction and \u003cem\u003eijtihad\u003c\/em\u003e, the methodology of \u003cem\u003e\u003cg class=\"gr_ gr_157 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"157\" data-gr-id=\"157\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e \u003cg class=\"gr_ gr_173 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation replaceWithoutSep\" id=\"173\" data-gr-id=\"173\"\u003emust therefore\u003c\/g\u003e remain open to further adaptation and refinement in order to respond to the changing needs of society and \u003cg class=\"gr_ gr_174 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling multiReplace\" id=\"174\" data-gr-id=\"174\"\u003ecivilisation\u003c\/g\u003e.\u003c\/p\u003e\r\n\u003cp\u003eTo deduce the rules of \u003cem\u003efiqh\u003c\/em\u003e from the indications that are provided in the sources is the expressed purpose of \u003cem\u003e\u003cg class=\"gr_ gr_176 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"176\" data-gr-id=\"176\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e. \u003cem\u003eFiqh \u003c\/em\u003eas such is the end product of \u003cem\u003e\u003cg class=\"gr_ gr_236 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"236\" data-gr-id=\"236\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e, and yet the two are separate disciplines. The main difference between \u003cem\u003efiqh\u003c\/em\u003e and \u003cem\u003e\u003cg class=\"gr_ gr_179 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"179\" data-gr-id=\"179\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e is that the former is concerned with the knowledge of the detailed rules of Islamic law in its various branches, and the latter with the methods that are applied in the deduction of such rules from their sources. \u003cem\u003eFiqh\u003c\/em\u003e, in other words, is the law itself, whereas \u003cem\u003e\u003cg class=\"gr_ gr_180 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"180\" data-gr-id=\"180\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e is the methodology of the law. The relationship between the two disciplines resembles that of the rules of grammar to the language. \u003cem\u003eUsul al-fiqh\u003c\/em\u003e in this sense provides standard criteria for the correct deduction of the rules of fiqh\u003cem\u003e\u003c\/em\u003e from the sources of \u003cem\u003eShari’ah\u003c\/em\u003e. An adequate knowledge of \u003cem\u003efiqh\u003c\/em\u003e necessitates close familiarity with its sources. This is borne out in the definition of \u003cem\u003efiqh\u003c\/em\u003e, which is ‘knowledge of the practical rules of \u003cem\u003eShari’ah\u003c\/em\u003e acquired from the detailed evidence in the sources’. The knowledge of the rules of \u003cem\u003efiqh\u003c\/em\u003e, in other words, must be acquired directly from the sources, a requirement which implies that the \u003cem\u003efaqih\u003c\/em\u003e must be in contact with the sources of \u003cem\u003efiqh\u003c\/em\u003e. Consequently, a person who learns \u003cem\u003efiqh\u003c\/em\u003e in isolation from its sources is not a \u003cem\u003efaqih\u003c\/em\u003e. The \u003cem\u003efaqih\u003c\/em\u003e must know not only the rule that misappropriating the property of others is forbidden but also the detailed evidence for it in the source, that is, the \u003cg class=\"gr_ gr_182 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"182\" data-gr-id=\"182\"\u003eQur’anic\u003c\/g\u003e \u003cem\u003eayah\u003c\/em\u003e (2:188) which states: ‘Devour not each other’s property in defiance of the law.’ This is the detailed evidence, as opposed to saying merely that ‘theft is forbidden in the Qur’an’. \u003cem\u003eFiqh\u003c\/em\u003e is acquired knowledge which is obtained by study and self-application and is therefore different from inherent knowledge, for example, that of God, who is All-Knowing; it is also different from the knowledge of the Prophet, and that of the angel Gabriel, as theirs was given or transmitted to them essentially through revelation.\u003c\/p\u003e\r\n\u003cp\u003eThe word \u003cem\u003easl\u003c\/em\u003e has several meanings, including proof, root, origin, and source, such as in saying that the \u003cem\u003easl\u003c\/em\u003e (proof) of this or that rule is \u003cem\u003eijma’\u003c\/em\u003e; or in the expression \u003cem\u003e\u003cg class=\"gr_ gr_106 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"106\" data-gr-id=\"106\"\u003eusul\u003c\/g\u003e al-fiqh\u003c\/em\u003e, which means the roots of \u003cem\u003efiqh\u003c\/em\u003e or its underlying evidence. It is also used in the sense of the original rule or norm as in the legal maxim that ‘the \u003cem\u003e\u003cg class=\"gr_ gr_107 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"107\" data-gr-id=\"107\"\u003easl\u003c\/g\u003e\u003c\/em\u003e in all things is permissibility’, or when it is said \u003cg class=\"gr_ gr_108 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"108\" data-gr-id=\"108\"\u003ethat\u003c\/g\u003e\u003cem\u003e\u003cg class=\"gr_ gr_108 gr-alert gr_spell gr_inline_cards gr_disable_anim_appear ContextualSpelling ins-del multiReplace\" id=\"108\" data-gr-id=\"108\"\u003eal\u003c\/g\u003e-asl \u003cg class=\"gr_ gr_109 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"109\" data-gr-id=\"109\"\u003ebara’ah\u003c\/g\u003e al-\u003cg class=\"gr_ gr_110 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"110\" data-gr-id=\"110\"\u003edhimmah\u003c\/g\u003e\u003c\/em\u003e, the norm is the absence of liability. \u003cem\u003eAsl\u003c\/em\u003e also means the foundation on which something is constructed. When it is said, for example, that \u003cem\u003eqiyas\u003c\/em\u003e or analogy must have an \u003cem\u003easl\u003c\/em\u003e, this may be the Qur’an or the \u003cem\u003eSunnah\u003c\/em\u003e.  \u003cem\u003eAsl\u003c\/em\u003e also means that which is preferable (\u003cem\u003eal-\u003cg class=\"gr_ gr_125 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"125\" data-gr-id=\"125\"\u003erajih\u003c\/g\u003e\u003c\/em\u003e), such as in the saying that \u003cem\u003eal-asl \u003cg class=\"gr_ gr_126 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"126\" data-gr-id=\"126\"\u003efi’l\u003c\/g\u003e kalam al-\u003cg class=\"gr_ gr_127 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"127\" data-gr-id=\"127\"\u003ehaqiqah\u003c\/g\u003e\u003c\/em\u003e (the literal meaning is preferable to the metaphorical one). And lastly, \u003cem\u003easl\u003c\/em\u003e and \u003cem\u003e\u003cg class=\"gr_ gr_128 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"128\" data-gr-id=\"128\"\u003eusul\u003c\/g\u003e\u003c\/em\u003e denote rules or principles on which a branch of knowledge may be founded, such as in \u003cem\u003e\u003cg class=\"gr_ gr_129 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" id=\"129\" data-gr-id=\"129\"\u003eusul\u003c\/g\u003e al-hadith\u003c\/em\u003e, which is equivalent to \u003cem\u003e\u003cg class=\"gr_ gr_131 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling\" id=\"131\" data-gr-id=\"131\"\u003eqawa’id\u003c\/g\u003e al-hadith\u003c\/em\u003e, that is, the rules governing the science of \u003cem\u003ehadith\u003c\/em\u003e.\u003c\/p\u003e\r\n\u003cp\u003eKnowledge of the rules of interpretation is essential to the proper understanding of a legal text. Unless the texts of the Qur’an or the \u003cem\u003eSunnah\u003c\/em\u003e are correctly understood, no rules can be deduced from them, especially in cases where the text in question is not self-evident. Hence, the rules by which one is to distinguish a speculative text from a definitive one, the manifest.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673859408180,"sku":"ITS026","price":44.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Principles.png?v=1780395329"},{"product_id":"the-dignity-of-man","title":"The Dignity of Man","description":"\u003cp\u003e\u003cem\u003eThe Dignity of Man: An Islamic Perspective\u003c\/em\u003e provides the most detailed study to date on the subject of the dignity of man from the perspective of Islam. M H Kamali sets out the proclamations on human dignity found in the Qur'an and then discusses topics pertaining to or resulting from human dignity: the physical and spiritual nobility of man; God's love for humanity; the sanctity of life; and the necessity for freedom, equality, and accountability.\u003c\/p\u003e\r\n\u003cp\u003eFinally, the author examines the measures that \u003cem\u003eShariah\u003c\/em\u003e has taken to protect human dignity and to promote it in social interaction. The discussion is here presented in the light of the debate on the universality of human rights as enshrined in the Universal Declaration of Human Rights. This book goes a long way towards exploring an alternative to Western concepts of human rights. \u003cem\u003eThe Dignity of Man: An Islamic Perspective\u003c\/em\u003e is part of a series of studies on fundamental rights and liberties in Islam and should be read with its companion volumes of \u003cem\u003eFreedom, Equality, and Justice in Islam\u003c\/em\u003e, and \u003cem\u003eFreedom of Expression in Islam\u003c\/em\u003e.\u003c\/p\u003e\r\n\u003cp\u003eDr. Mohammad Hashim Kamali is a Professor of Law at the International Islamic University Malaysia where he has been teaching Islamic law and jurisprudence since 1985. Among his other works published by The Islamic Texts Society are \u003cem\u003ePrinciples of Islamic Jurisprudence\u003c\/em\u003e, \u003cem\u003eFreedom of Expression in Islam\u003c\/em\u003e, \u003cem\u003eIslamic Commercial Law\u003c\/em\u003e, and \u003cem\u003eFreedom, Equality and Justice in Islam\u003c\/em\u003e.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eMohammad Hashim Kamali\u003c\/strong\u003e (born February 7, 1944, Nangarhar Province, Afghanistan) is an Afghan Islamic scholar and former professor of law at the International Islamic University of Malaysia. He taught Islamic law and jurisprudence between 1985 and 2004. Born in Afghanistan in 1944, he graduated from the University of Kabul and the University of London.\u003c\/p\u003e\r\n\u003cp\u003eKamali is the author of Islamic Commercial Law (2000), a study of the application of Shariah principles to some crucial financial instruments, options and futures contracts. He takes a much more permissive view of these instruments than do most Islamists.\u003c\/p\u003e\r\n\u003cp\u003eIn his book, Islamic Commercial Law (2000), Kamali wrote, for example, that many have \"passed prohibitive judgments on futures and options\" who have \"not only failed to produce decisive evidence in support of their positions but have done so on the assumption that futures trading has no social utility and has no bearing on the welfare... of the people.\"\u003c\/p\u003e\r\n\u003cp\u003eAmong the scholars who pass the \"prohibitive judgments\" with which Kamali disagrees are Muhammad Akram Khan and Umar Chapra.\u003c\/p\u003e\r\n\u003cp\u003eMohammad Hashim Kamali served as Professor of Islamic law and jurisprudence at the International Islamic University Malaysia, and also as Dean of the International Institute of Islamic Thought \u0026amp; Civilisation (ISTAC) from 1985-2007. He is currently the CEO of the International Institute of Advanced Islamic Studies (IAIS) Malaysia under the newly appointed Chairman of the Institute, Former Prime Minister of Malaysia, Tun Abdullah Haji Ahmad Badawi. He studied law at Kabul University and then served as Assistant Professor, and subsequently as Public Prosecutor with the Ministry of Justice, Afghanistan, 1965-1968. He completed his LL.M. in comparative law and a PhD in Islamic and Middle Eastern law at the University of London, 1969–1976.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eA Selection from the Table of Contents\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ctable\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Qur'anic View of Human Dignity\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eFraternity of Man\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eGod's Love for Humanity\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eRight to Personal Safety\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eDignity and Just Character\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eDignity and Freedom\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003ePersonal Privacy\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eSocial Decorum\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eDignity and the Objectives of the Shari'ah\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eDignity and the issue of Basic Needs\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eChapter One\u003c\/strong\u003e:\u003cbr\u003e\u003cstrong\u003eThe Qur'anic View of Human Dignity\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003eThe Qur'anic vision of human dignity is manifested in various ways and in different contexts. To begin with, we read the direct and unqualified affirmation of the dignity of man in the following Qur'anic text, where God Most High declares:\u003c\/p\u003e\r\n\u003cp\u003eWe have bestowed dignity on the progeny of Adam (\u003cem\u003elaqad karramna bani Adama\u003c\/em\u003e) ... and conferred on them special favours, above a great part of Our creation. (al-Isra', 17:70)\u003c\/p\u003e\r\n\u003cp\u003eThe text here is self-evident and comprehensive in its recognition of dignity for all human beings without limitations or qualifications of any kind. Thus according to al-Alusi, 'everyone and all members of the human race, including the pious and the sinner, are endowed with dignity, nobility and honour, which cannot be exclusively expounded and identified. Ibn 'Abbas has commented, however, that God Most High has honoured mankind by endowing him with the faculty of reason.'\u003c\/p\u003e\r\n\u003cp\u003eDignity in other words is not earned by meritorious conduct; it is an expression of God's favour and grace. Mustafa al-Siba'i and Hasan al-Ili have similarly remarked that dignity is a proven right of every human being regardless of colour, race or religion. Ahmad Yusri has drawn the conclusion that 'dignity is established for every human being as of the moment of birth'. Sayyid Qutb has similarly stated that dignity is the natural right of every individual. The children of Adam have been honoured not for their personal attributes or status in society, but for the fact that they are human beings. 'Dignity is therefore the absolute right of everyone.' Zuhayli has similarly noted that 'dignity is the natural right (\u003cem\u003ehaqq tabi'i\u003c\/em\u003e) of every human being. Islam has upheld it as such and made it a principle of government and a criterion of interaction (\u003cem\u003eal-mu'amalah\u003c\/em\u003e) among people.' It is not permissible to violate the personal dignity of anyone, regardless of whether the person is pious or of ill-repute, Muslim or non-Muslim. Even a criminal is entitled to dignified treatment. For punishment is meant to be for retribution and reform, not indignity and humiliation. Most of these commentators have made reference, in addition to the clear text of the Qur'an, to the \u003cem\u003ehadith\u003c\/em\u003e that records the incident where the Prophet saw a funeral procession passing by; upon seeing it, he rose in respect and remained standing until one of his Companions informed him that the deceased person was a Jew. This intervention provoked the Prophet's disapproval as he posed the question, 'Was he not a human being?' The Prophet, in other words, did not consider the religious following of the deceased person to have any bearing on his inherent dignity, which called for unqualified respect. Muhammad al-Ghazali has quoted Ibn Hazm to the effect that a Christian woman, Umm al-Harith bint Abi Rabi'a, died and the Prophet's Companions took part in her funeral procession. Al-Ghazali then concluded that 'we would like to see that our relations with other communities are founded on this kind of latitude (\u003cem\u003eal-samaha\u003c\/em\u003e). This is because we believe that Islam commands us to have good and peaceful relations with those who are not aggressive toward us'. The Qur'anic declaration under review has also prompted Weeramantry to observe that the Qur'an makes dignity intrinsic to the personality of every individual so that 'no regime, however powerful, could take it away from him'. This inherent human dignity also 'provides the basis of modern doctrines of human rights'.\u003c\/p\u003e\r\n\u003cp\u003eThe Qur'anic declaration of dignity for the whole of the human race in the foregoing \u003cem\u003eayah\u003c\/em\u003e has, in another place, been more specifically endorsed with reference to the Muslims. The dignified status (\u003cem\u003eal-izza\u003c\/em\u003e) of the believers is thus expounded alongside that of God Most High and His Messenger, Muhammad:\u003c\/p\u003e\r\n\u003cp\u003eAnd honour (\u003cem\u003eal-izza\u003c\/em\u003e) belongs to God, to His Messenger and the believers .... \u003cbr\u003e (al-Munafiqun, 63:8).\u003c\/p\u003e\r\n\u003cp\u003eOn a more general note, the Prophet declared in a \u003cem\u003ehadith\u003c\/em\u003e that 'people are God's children and those dearest to God are the ones who treat His children kindly'.\u003c\/p\u003e\r\n\u003cp\u003eThe Qur'an and \u003cem\u003eSunnah\u003c\/em\u003e normally refer to people as God's servants (\u003cem\u003e'ibad Allah\u003c\/em\u003e), but here they are elevated to the status of God's beloved children, which naturally conveys a more dignified status.\u003c\/p\u003e\r\n\u003cp\u003eIn the physical world, according to the worldview of Islam, there is no place on earth holier than the House of God, the Ka'ba. Yet the Prophet drew the following parallel to express the extent of the dignity of the believers. The Prophet, while facing the Ka'ba, said:\u003c\/p\u003e\r\n\u003cp\u003eYou are most pure and most dignified, but by the One in whose hands Muhammad's life reposes, the sanctity and honour of a believer, his life and his property, is far greater than yours in the eyes of God.\u003c\/p\u003e\r\n\u003cp\u003eThese clear affirmations of the dignity of man are in turn endorsed in a variety of other contexts in the Qur'an and \u003cem\u003eSunnah\u003c\/em\u003e, one of which is the basic unity in the creation of mankind, and its equality in the eyes of the Creator.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673860227380,"sku":"ITS027","price":24.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Dignity-of-Man-Islamic-Texts-Society-40142627.jpg?v=1780403596"},{"product_id":"the-holy-qur-an-translations-of-selected-verses","title":"The Holy Qur'an: Translations of Selected Verses","description":"\u003cp\u003eThe renowned scholar and Sufi master, the late \u003cg class=\"gr_ gr_44 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"44\" data-gr-id=\"44\"\u003eDr\u003c\/g\u003e Martin Lings (Shaykh Abu Bakr Siraj ad-Din) \u003cg class=\"gr_ gr_43 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar multiReplace\" id=\"43\" data-gr-id=\"43\"\u003ewas\u003c\/g\u003e working on a full translation of the Qur’an when he passed away. The Aal al-Bayt Institute for Islamic Thought, who had commissioned \u003cg class=\"gr_ gr_45 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"45\" data-gr-id=\"45\"\u003eDr\u003c\/g\u003e Lings to translate the Qur’an, and the Islamic Texts Society were granted access to his papers. The Publishers extracted from these previously unpublished writings, and from all his other publications, his translations of verses from the Qur’an. These are here presented as \u003cem\u003eThe Holy Qur’an: Translations of Selected Verses\u003c\/em\u003e accompanied by the original Arabic text on facing pages. Among the translations are the all-important first chapter of the Qur’an (\u003cem\u003eal-Fatihah\u003c\/em\u003e); full translations of the Chapter ‘The God of Mercy’ (\u003cem\u003ear-Rahman\u003c\/em\u003e) and ten other Chapters including the often-repeated last three; the Verse of Light (\u003cem\u003eayat an-Nur\u003c\/em\u003e); verses from the Chapter entitled \u003cem\u003eYa Sin\u003c\/em\u003e which is regarded as ‘the heart of the Qur’an’; and numerous other verses from seventy-six other Chapters. In addition, there is an appendix of \u003cg class=\"gr_ gr_48 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"48\" data-gr-id=\"48\"\u003eDr\u003c\/g\u003e Lings’ translation of the Ninety-nine Beautiful Names of God with the original Arabic and transliteration; and a cross-referenced index which is intended to work as a minor concordance.\u003cbr\u003eFor all those wishing to learn about the Qur’an, for non-Arabic-speaking Muslims, for students of Arabic and translation, for scholars of Islamic studies, \u003cem\u003eThe Holy Qur’an: Translations of Selected Verses\u003c\/em\u003e is a short and accessible introduction with the additional benefits of the profound learning of an eminent scholar and the beautiful language of a published poet. \u003cg class=\"gr_ gr_39 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"39\" data-gr-id=\"39\"\u003eDr\u003c\/g\u003e Martin Lings is the author of among others \u003cem\u003eMuhammad: His Life Based on the Earliest Sources, What is Sufism? A Sufi Saint of the Twentieth Century, The Book of Certainty\u003c\/em\u003e\u003cem\u003e \u003c\/em\u003eand\u003cem\u003e \u003c\/em\u003e\u003cem\u003eSufi Poems\u003c\/em\u003e.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003eThis translation conveys something of the beauty of the language of the Sacred Text as no other English translation has been able to do. It is a major addition to the corpus of \u003cg class=\"gr_ gr_34 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" id=\"34\" data-gr-id=\"34\"\u003eQur’anic\u003c\/g\u003e translations.\u003c\/em\u003e\u003cbr\u003e- Prof. S. H. Nasr, George Washington University\u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003e \u003c\/em\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003eThese translations by a master of the English language who is also an eminent student of the Qur’an are of inestimable value.\u003c\/em\u003e\u003cbr\u003e- Gai Eaton, author of \u003cem\u003eIslam and the Destiny of Man\u003c\/em\u003e\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003eIn addition to his stunning classical English, \u003cg class=\"gr_ gr_37 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"37\" data-gr-id=\"37\"\u003eDr\u003c\/g\u003e Martin Lings was both a master of Arabic and a brilliant scholar of Islam. This rare combination of skills made him the ideal candidate to translate the Qur’an.\u003c\/em\u003e\u003cbr\u003e- Hamza Yusuf, Zaytuna Institute.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eMartin Lings\u003c\/strong\u003e (1909–2005), also known as Abu Bakr Siraj ad-Din, was an English writer, a student of Frithjof Schuon and a renowned British Shakespearean scholar, with degrees in English and Arabic from London University and Oxford University. At Oxford, he studied English under C. S. Lewis, who later became a close friend. Lings taught at several European universities and the University of Cairo and served as the keeper of Oriental manuscripts for the British Museum and the British Library. His friendship and similar beliefs with philosophers René Guénon and Frithjof Schuon inspired Lings to convert to Islam. He went on to become an influential member of Western Muslim society, participating in several international Islamic councils and conferences, including acting as a consultant to the World of Islam Festival Trust. He is the author of twelve books on religion and spirituality.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673862619444,"sku":"ITS028","price":24.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Holy-Qur_an_-Translations-of-Selected-Verses-Islamic-Texts-Society-40143349.jpg?v=1780404900"},{"product_id":"the-right-to-life-security-privacy-and-ownership-in-islam","title":"The Right to Life, Security, Privacy and Ownership in Islam","description":"\u003cp\u003eA person’s right to life, personal security, privacy, and ownership are the most basic of all the fundamental rights and liberties and are of concern to all legal systems and traditions. To address them side by side with one another, as is attempted in the present volume, is reflective of their natural priority and significance. These rights are simultaneously the most vulnerable to aggression and abuse.\u003c\/p\u003e\r\n\u003cp\u003eThe right to life is the basic right from which all the others derive. The discussion of this fundamental right includes: the sanctity of life from the Islamic perspective, murder, unintentional killing, the death penalty and compensations for victims. This chapter also includes discussions of abortion, suicide, and euthanasia.\u003c\/p\u003e\r\n\u003cp\u003eThe second of the rights discussed is the right to security and this includes: the security against unlawful arrest, the right to fair treatment, the right to counsel, freedom from aggression and torture.\u003c\/p\u003e\r\n\u003cp\u003eThe third right is that of privacy and is mainly concerned with the privacy of one’s home, confidential correspondence, and immunity against invasion of privacy in the forms of interception of correspondence, eavesdropping and other such violations.\u003cbr\u003e Finally, the discussion of the right of ownership includes the four aspects of ownership in Islam, legitimate and illegitimate means of acquisition of ownership, and the restrictions that the Sharia imposes on the exercise of this right including taxation, inheritance and bequests.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eMohammad Hashim Kamali\u003c\/strong\u003e (born February 7, 1944, Nangarhar Province, Afghanistan) is an Afghan Islamic scholar and former professor of law at the International Islamic University of Malaysia. He taught Islamic law and jurisprudence between 1985 and 2004. Born in Afghanistan in 1944, he graduated from the University of Kabul and the University of London.\u003c\/p\u003e\r\n\u003cp\u003eKamali is the author of Islamic Commercial Law (2000), a study of the application of Shariah principles to some crucial financial instruments, options and futures contracts. He takes a much more permissive view of these instruments than do most Islamists.\u003c\/p\u003e\r\n\u003cp\u003eIn his book, Islamic Commercial Law (2000), Kamali wrote, for example, that many have \"passed prohibitive judgments on futures and options\" who have \"not only failed to produce decisive evidence in support of their positions but have done so on the assumption that futures trading has no social utility and has no bearing on the welfare... of the people.\"\u003c\/p\u003e\r\n\u003cp\u003eAmong the scholars who pass the \"prohibitive judgments\" with which Kamali disagrees are Muhammad Akram Khan and Umar Chapra.\u003c\/p\u003e\r\n\u003cp\u003eMohammad Hashim Kamali served as Professor of Islamic law and jurisprudence at the International Islamic University Malaysia, and also as Dean of the International Institute of Islamic Thought \u0026amp; Civilisation (ISTAC) from 1985-2007. He is currently the CEO of the International Institute of Advanced Islamic Studies (IAIS) Malaysia under the newly appointed Chairman of the Institute, Former Prime Minister of Malaysia, Tun Abdullah Haji Ahmad Badawi. He studied law at Kabul University and then served as Assistant Professor, and subsequently as Public Prosecutor with the Ministry of Justice, Afghanistan, 1965-1968. He completed his LL.M. in comparative law and a PhD in Islamic and Middle Eastern law at the University of London, 1969–1976.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003eTable of Contents\u003c\/p\u003e\r\n\u003ctable\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eChapter 1:\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cstrong\u003eRight of Life\u003c\/strong\u003e\u003cbr\u003e The Sanctity of Life-Just Retaliation and Blood Money-Modern Law and Practice-The Killer Does not Inherit-Could Death penalty be based on-Suicide-Dueling and Permission to kill-Abortion -Euthanasia\u003cbr\u003e -Euthanasia\u003cbr\u003e -Abandoned Child-Warfare-Concessions Granted to Protect Life\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eChapter II:\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cstrong\u003eRight to Personal Security \u003c\/strong\u003e\u003cbr\u003e Definition and Scope-Affirmative evidence-The Principle of Legality-Accusation and Suspicion-Arrest and Detention-The Issue over Beating the Accused-Right to Counsel-Trial and Evidence\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eChapter III:\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cstrong\u003eRight to Privacy \u003c\/strong\u003e\u003cbr\u003e Privacy of the Home-Espionage-Private Correspondence-Suspicion-Concealing the privacy of others-Confidential Conversation-Privacy of the deceased person-Restrictions on the Right of\u003cbr\u003e Privacy-An Overview of Modern Law\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eChapter IV:\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e\u003cstrong\u003eRight of Ownership \u003c\/strong\u003e\u003cbr\u003e Affirmative Evidence-Vicegerency of Man-Definition and Types of Ownership-Acquisition and Means of Ownership-Restrictions on Ownership\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eBibliography\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eIndex:\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673863373108,"sku":"ITS053","price":34.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Right-to-Life_-Security_-Privacy-and-Ownership-in-Islam-Islamic-Texts-Society-40144571.jpg?v=1780409757"},{"product_id":"king-of-the-castle","title":"King of the Castle","description":"\u003cp\u003eThis book examines closely many of the unquestioned assumptions by which we live our lives, comparing them with the beliefs that have shaped and guided human life in the past. It begins with a consideration of how secular societies attempt to possess their citizens, body and soul and how, as a consequence, the necessity of redefining human responsibility becomes an ever more urgent imperative.\u003c\/p\u003e\r\n\u003cp\u003eThe book continues with a presentation of the traditional view of man as ‘God’s Viceroy on Earth’, with an eye to its practical implications in a world that has all but forgotten, under the pressure of mass social persuasion, that man must always be free to choose his own ultimate destiny. The author’s thesis is a passionate yet incisive plea for the restoration of the sacred norms of religion, as against the debilitating and falsifying aims of a profane world-view based on no more than recent scientific and technological achievements.\u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003e‘This marvelous book...abounds with penetrating insights...The most remarkable quality of the book however is its courage.’\u003c\/em\u003e Fourth World Review\u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003e‘This is a book of the utmost importance to anyone concerned...with the really basic questions of human life.’\u003c\/em\u003e Country Life\u003c\/p\u003e\r\n\u003cp\u003e\u003cem\u003e‘This is an urgent piece of writing, a reading of what we are and where we are.’\u003c\/em\u003e TLS\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ctable\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eUnreal Cities.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Cost of Wealth.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eLiberty and Obedience.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eMan in Society.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eMan as Viceroy.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eKnowledge and its Counterfeits.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eThe Only Heritage We Have.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eWhat We Are and Where We Are.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eIntroduction\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003eIf, by some strange device, a man of our century could step backwards in time and mix with the people of a distant age he would have good cause to doubt either their sanity or his own. Mountains, forests and the blue sky would look familiar enough, but they would not be seen by the people around him in the way he saw them. Their physical features might be the same, but their meaning would be different.\u003c\/p\u003e\r\n\u003cp\u003eHe would know what common sense is and what constitutes human normality. So would the people amongst whom he found himself, but their common sense would differ from his and their normality might seem to him abnormal. Questioning everything they took for granted and amazed that they should be so unquestioning in their assumptions, he would find that all he took for granted was brought into question. His ‘Why?’ would be met with their ‘Why?, and he would not know the answer.\u003c\/p\u003e\r\n\u003cp\u003eFrom our present position we can see how limited were the beliefs and ideas of earlier times and other cultures, how many avenues were left unexplored and how many opportunities missed. It is easy to suppose that, in changing our perspective, we have escaped from the limitations inherent in human thinking and human vision. Yet our faculties and our senses are the same. We are not a new species, and to compare our own world view with any other is merely to compare different kinds of limitation, as though a man tunneling his way out of prison were to emerge within the perimeter, exchanging one cell for another.\u003c\/p\u003e\r\n\u003cp\u003eSo it must always be unless the prisoner learns that freedom lies in quite another direction, never through the tunnel of time.\u003c\/p\u003e\r\n\u003cp\u003eLike those who came before us we have chosen—or had chosen on our behalf—certain particular objectives out of the multitude of possibilities open to man and, like them, we ignore everything that seems irrelevant to our purpose. This purpose is determined by the assumptions we take for granted, the axioms which seem to us to demand no proof, the moral imperatives which appear self-evident and therefore unarguable. We are rational creatures, certainly, but reason does not operate in a vacuum or spin the premises of argument out of its own substance. It must start from somewhere. Certain propositions must be accepted as self-evident before our minds will function, and one can reason as well on the basis of a false proposition as upon that of a true one.\u003c\/p\u003e\r\n\u003cp\u003eA man in a dark place mistakes a coil of rope for a snake. From then on his logic may be impeccable, his behavior entirely reasonable; but he is still wrong. It is the basic assumptions which determine all the rest.\u003c\/p\u003e\r\n\u003cp\u003eMy intention in this book is to take a long, hard look at some of the basic assumptions of our age, to question the unquestionable and to cast doubt upon propositions which appear self-evident. This cannot be done without, at the same time, suggesting the outlines of quite a different perspective.\u003c\/p\u003e\r\n\u003cp\u003eNo one can extricate himself completely from the conditioning of his own period and environment. Consciously or unconsciously, we are all of us to some extent held captive by the clinging vines of our particular jungle and at home in these bonds. They are, indeed, like extensions of our selves and correspond to deeply rooted habits of thought and of feeling. It is not easy to break free, but, precisely because we are human, it is not impossible. Between earth and sky, among all living creatures and all the earth’s ornaments, man alone is capable of some degree of detachment from his temporal matrix.\u003c\/p\u003e\r\n\u003cp\u003eBut to break free is not to float away into the void. No one could live and think in a moral and intellectual no-man’s-land. To be able to look critically and objectively at the ground upon which the people of our time have taken their stand, one must have firm ground beneath one’s own feet. To diagnose the ills of the time one must possess standards of health.\u003c\/p\u003e\r\n\u003cp\u003eThe point of view from which this book is written is, in the first place, Islamic. This does not mean that Muslims in general would necessarily endorse the views expressed or that I propose to put forward a specifically Islamic critique of Western, post-Christian civilisation. What it does mean is that this view is rooted in the Muslim faith and in a soil quite different to that which supports either the modernistic Christian or the modern atheist.\u003c\/p\u003e\r\n\u003cp\u003eSecondly, this perspective is founded upon a belief in the essential unity of the great religions as deriving from a single source of Revelation, and in a perennial wisdom expressed not only through the religions but also in the myths and symbols of ancient peoples (and of what are commonly called ‘primitive’ human groups up to the present day), a wisdom which may be said to inhere in the deepest level of our being so that we need only to be reminded of it in order to rediscover the truth within ourselves. This belief is in fact an extension of the Islamic perspective, for Islam is by definition the final Revelation in this human cycle and the final crystallization of that wisdom.\u003c\/p\u003e\r\n\u003cp\u003eLastly and, one might say, as a logical consequence, my concern is with human ‘normality’ as it has been understood through the ages and in a vast diversity of cultures: the nature and the status of man as man, the two-legged creature standing upright in his blue and green world, face-to-face with his God. Only in terms of an immutable norm can one even begin to consider what choice men have in their lives and what responsibility is theirs.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eCharles le Gai Eaton\u003c\/strong\u003e (also known as \u003cstrong\u003eHasan le Gai Eaton\u003c\/strong\u003e or \u003cstrong\u003eHassan Abdul Hakeem\u003c\/strong\u003e; 1 January 1921 – 26 February 2010) was a British diplomat, writer and Sufist Islamic scholar. He was born in Switzerland and educated at Charterhouse at King’s College, Cambridge. He worked for many years as a teacher and journalist in Jamaica and Egypt (where he embraced Islam in 1951) before joining the British Diplomatic Service. He is now a consultant to the Islamic Cultural Centre in London.\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673865404724,"sku":"ITS029","price":24.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/King-of-the-Castle-Islamic-Texts-Society-40144770.jpg?v=1780388351"},{"product_id":"the-life-of-the-prophet-muhammad","title":"The Life of the Prophet Muhammad","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis children’s book on the life of the Prophet Muhammad is taken from traditional Muslim biographical literature, including \u003cem\u003ehadith\u003c\/em\u003e. Passages from the Qur’an are used throughout to reinforce the stories. The material is authentic and the style lively and attractive. Although the book has been written for children of 10 to 15 years of age, it can be usefully read by anyone as an introduction because of its completeness and clarity. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThere are 32 color illustrations although there has been no attempt to portray either the Prophet or his Companions. The illustrations are representative of traditional Islamic life as lived in many Arab countries and portray scenes that have occurred in those countries for over a thousand years.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"color: #b22222;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eRECOMMENDED BY THE EDUCATION GUARDIAN JANUARY 1992\u003c\/span\u003e\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eHow It All Began.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Promise of Zamzam.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Elephant Refuses to Move.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Prophet is Born.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Orphan’s Childhood.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Prophet’s Marriage.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Coming of the Archangel Gabriel.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe First Muslims.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe cruelty of the Quraysh.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Night Journey and the Ascent to Heaven.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAl-Hijrah\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Battle of Badr.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eDefeat Comes from Disobedience.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Entry into Mecca.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Farewell pilgrimage.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Prophet’s Death.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eA Collection of hadith from al-Shama’il by al-Tirmidhi.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Prophet’s Family.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eLeila Azzam\u003c\/strong\u003e, is the neice of the late Dr. Abdul Wahab Azzam, who was rector of Cairo University, founder and first rector of Riyadh University, and prominent muslim writer. She is also the daughter-in-law of the late Dr. Abdur Rahman Azzam, founder of the Arab League and author of the \"Eternal Message of Muhammad.\" Leila Azzam was born in Cairo and is graduate of the Faculty of Arts and Literature, Cairo University. She has lived with her husband, Dr. Omar Azzam, in Saudi Arabia, Lebanon and France, and is now living in Cambridge, England, where her four children are receiving their education.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAisha Gouverneur\u003c\/strong\u003e took a BA in comparative religion from Sarah Lawrence College and has an MA in Education from Michigan University. Mrs. Gouverneur has also studied at Al-Azha University, Cairo, and has taught for more than 20 years. She lived in Eygpt for over ten years and lived with her husband and two children in Cambridge, England while pursuing a doctorate.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eMary Hampson Minifie\u003c\/strong\u003e is a published illustrator.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"text-decoration: underline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eExcerpt From The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eHow It All Began\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eNearly four thousand years ago, in the Sumerian town of Ur in the valley of the river Euphrates, lived a young man named Abraham. The people of Ur had once worshipped Allah but as time passed they forgot the true religion and started praying to idols, statues made of wood or clay and sometimes even of precious stones.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eEven as a small child Abraham could not understand how his people, and especially his father, could make these images with their own hands, call them gods, and then worship them. He had always refused to join his people when they paid respect to these statues. Instead he would leave the town and sit alone, thinking about the heavens and the world about him. He was sure his people were doing wrong and so alone he searched for the right way.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOne clear night as he sat staring at the sky he saw a beautiful shining star, so beautiful that he cried out: ‘This must be Allah!’ He looked at it in awe for some time, until suddenly it began to fade and then it disappeared. He turned away in disappointment saying:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eI love not things that set.\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e vi. 77)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn another night Abraham was again looking at the sky and he saw the rising moon, so big and bright that he felt he could almost touch it. He thought to himself:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eThis is my Lord.\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e vi. 78)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBut it was not long before the moon set as well. Then he said,\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eUnless my Lord guide me,\u003cbr\u003e I surely shall become one of the folk who are astray.\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e vi.78)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbraham then saw the beauty and splendour of the sunrise and decided that the sun must be the biggest and most powerful thing in the universe. But for the third time he was wrong, for the sun set at the end of the day. It was then that he realised that Allah is the Most Powerful, the Creator of the stars, the moon, the sun, the earth and of all living things. Suddenly he felt himself totally at peace, because he knew that he had found the Truth.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eWhen he said unto his father and hi folk: \u003cbr\u003e What do you worship? \u003cbr\u003e They said: We worship idols, and are ever devoted to them.\u003cbr\u003e He said: Do they hear you when you cry? \u003cbr\u003e Or do they benefit or harm you? \u003cbr\u003e They said: Nay, but we found our fathers\u003cbr\u003e acting in this manner.\u003cbr\u003e He said: See now that which you worship, \u003cbr\u003e You and your forefathers! Lo! they are (all) an enemy to me, except \u003cbr\u003e the Lord of the Worlds. Who created me, and He guides me, \u003cbr\u003e And Who feeds me and waters me. \u003cbr\u003e And when I sicken, then He heals me. \u003cbr\u003e And Who causes me to die, then gives me life (again)\u003cbr\u003e And Who, I ardently hope, will forgive me\u003cbr\u003e my sin on the Day of judgement.\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e xxvi.70-82)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOne day, while all the townspeople were out, Abraham angrily smashed all the idols with his right hand except for one which was very large. When the people returned they were furious. They remembered the things Abraham had said about the idols. They had him brought forth before everyone and demanded, \u003cem\u003e‘Is it you who did this to our gods, O Abraham?’\u003c\/em\u003e Abraham replied, \u003cem\u003e‘But this their chief did it. Ask them, if they are able to speak.’\u003c\/em\u003e The people exclaimed, \u003cem\u003e‘You know they do not speak.’\u003c\/em\u003e \u003cem\u003e‘Do you worship what you yourselves have carved when Allah created you and what you make?’ A\u003c\/em\u003ebraham continued,\u003cem\u003e‘Do you worship instead of Allah that which cannot profit you at all, nor harm you?’\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e xxxvii.95-6)\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e xxi.66)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFinally, Abraham warned them,\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eServe Allah, and keep your duty unto Him; that \u003cbr\u003e is better joy you if you did but know. \u003cbr\u003e You serve instead of Allah only idols, and you \u003cbr\u003e only invent a lie. Lo! those whom you serve instead \u003cbr\u003e of Allah own no provision for you. So seek your\u003cbr\u003e provision from Allah, and serve Him, and give thanks \u003cbr\u003e unto Him, (for) unto Him you will be brought back.\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e xxix. 16-17)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe people of Ur decided to give Abraham the worst punishment they could find: he was to be burnt to death. On the chosen day all the people gathered in the centre of the city and even the King of Ur was there. Abraham was then placed inside a special building filled with wood. The wood was lit. Soon the fire became so strong that the people were pushed back by the flames. But Allah said:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eO fire, be coolness and peace for Abraham.\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e xxi.69)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe people waited until the fire had completely died down, and it was then that they saw Abraham still sitting there as though nothing had happened! At that moment they were utterly confused. They were not, however, moved by the miracle that had just happened before their very eyes. Still Abraham tried to persuade his own dear father, who was named Azar, not to worship powerless, unseeing, unhearing statues. Abraham explained that special knowledge had come to him and implored his father, \u003cem\u003e‘So follow me and I will lead you on the right path. O my father! Don’t serve the Devil.’\u003c\/em\u003e But Azar would not listen. He threatened his son with stoning if he continued to reject the gods of Ur. He ordered Abraham to leave the city with these words: \u003cem\u003e‘Depart from me a long while.’\u003c\/em\u003e Abraham said, \u003cem\u003e‘Peace be upon you! I shall ask my Lord’s forgiveness for you. Surely He was ever gracious to me.’\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e xix.43-7)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eImagine how terrible it must have been for him to leave his home, his family and all that he knew, and set out across the wilderness into the unknown. But at the same time, how could he have remained among people who did not believe in Allah and who worshipped statues? Abraham always had a sense that Allah cared for him and he felt Allah near him as he travelled.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAt last, after a long hard journey, he arrived at a place by the Mediterranean Sea, not far from Egypt. There he married a noble woman by the name of Sarah and settled in the land of Palestine.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eMany years passed but Abraham and his wife were not blessed with any children. In the hope that there would be a child, and in keeping with tradition, Sarah suggested that Abraham should marry Hagar, her Egyptian handmaid. Soon after this took place, Hagar had a little boy named Ishmael.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSome time later Allah promised Abraham another son, but this time the mother of the child would be his first wife, Sarah. This second son would be called Isaac. Allah also told Abraham that from his two sons—Ishmael and Isaac—two nations and three religions would be founded and because of this he must take Hagar and Ishmael away from Palestine to a new land. These events were an important part of Allah’s plan, for the descendants of Ishmael would form a nation from which would come a great Prophet, who would guide the people in the way of Allah. This was to be Muhammad, the Messenger of Allah (May God bless him and grant him peace). From the descendants of Sarah’s child, Isaac, would come Moses and Jesus.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSo it was that Abraham, Hagar, and Ishmael left Palestine. They travelled for many days until finally they reached the arid valley of Bacca (later to be called Mecca), which was on one of the great caravan routes. There was no water in the valley and although Hagar and Ishmael only had a small supply of water left, Abraham left them there knowing Allah would take care of them.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSoon all the water was gone. The child began to grow weak from thirst. There were two hills nearby, one called Safa and the other Marwah. Hagar went up one hill and looked into the distance to see if she could find any water, but found none. So she went to the other hill and did the same. She did this seven times. Then sadly she returned to her son, and to her great surprise and joy she found a spring of water bubbling out of the earth near him. This spring, near which the mother and child settled, was later called Zamzam. The area around it became a place of rest for the caravans travelling across the desert and in time grew into the famous trading city of Mecca.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFrom time to time Abraham travelled from Palestine to visit his family and he saw Ishmael grow into a strong young man. It was during one of these visits that Allah commanded them to rebuild the Ka’bah—the very first place where people had worshipped Allah.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThey were told exactly where and how to build it. It was to be erected by the well of Zamzam and built in the shape of a cube. In its eastern corner was to be placed a black stone that had fallen to earth from heaven. An angel brought the stone to thein from the nearby hill of Abu Qubays.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbraham and Ishmael worked hard to rebuild the Ka’bah and as they did so they prayed to Allah to send a Prophet from among their descendants.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003eAnd when Abraham and Ishmael were raising \u003cbr\u003e the foundations of the House, (Abraham prayed): \u003cbr\u003e ‘Our Lord! Receive this from us;\u003cbr\u003e Thou, only Thou, art the All-hearing, the All-knowing;\u003cbr\u003e Our Lord! And make us submissive unto \u003cbr\u003e Thee and of our seed a nation submissive unto \u003cbr\u003e Thee, and show us our ways of worship, and turn \u003cbr\u003e toward us. Lo! Thou, only Thou, art the\u003cbr\u003e Relenting, the Merciful.\u003cbr\u003e Our Lord! And raise up in their midst\u003cbr\u003e a messenger from among them who shall recite unto\u003cbr\u003e them Thy revelations, and shall instruct them in\u003cbr\u003e the Scripture and in wisdom and shall make them\u003cbr\u003e grow. Lo! Thou, only Thou, art the Wise.’\u003c\/em\u003e\u003cbr\u003e (\u003cem\u003eKoran\u003c\/em\u003e ii. 127-9)\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eWhen the Ka’bah was completed, Allah commanded Abraham to call mankind to pilgrimage to His Holy House. Abraham wondered how anyone could hear his call. Allah said, ‘You call and I will bring them.’ This was how the pilgrimage to the Ka’bah in Mecca was established and when Muslims make the Pilgrimage today they continue to answer the age-old call of Abraham.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; text-align: center;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e-----------------------------\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"text-decoration: underline;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eReviews\u003c\/span\u003e\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘At long last a definitive children’s version of the life of the Messenger of Allah has appeared in English.’\u003c\/em\u003e - Arab News\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘The book is a great success and should be widely used by Muslim and non-Muslim children alike.’\u003c\/em\u003e - Centre for the Study of Islam \u0026amp; Christian-Muslim Relations\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘...an excellent work; it reflects not only the knowledge of the two writers but also their depth of commitment to Islam.’ - \u003c\/em\u003eLink International\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e \u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673866256692,"sku":"ITS033","price":27.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Life-of-the-Prophet-Muhammad-Islamic-Texts-Society-40144941.jpg?v=1780405836"},{"product_id":"sufi-metaphysics-and-quranic-prophets","title":"Sufi Metaphysics and Qur’anic Prophets","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe \u003cem\u003eFusus al-Hikam\u003c\/em\u003e is acknowledged to be a summary statement of the \u003c\/span\u003e\u003cg class=\"gr_ gr_102 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"102\" id=\"102\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e metaphysics of the “Greatest Master”, \u003cem\u003e\u003ca href=\"https:\/\/www.meccabooks.com\/31-ibn-arabi\" target=\"_blank\"\u003e\u003cspan style=\"color: #0000ff;\"\u003eIbn ‘Arabi\u003c\/span\u003e\u003c\/a\u003e\u003c\/em\u003e (d.1240). It is also recognized that the \u003cem\u003eFusus\u003c\/em\u003e is a work of great complexity both in its ideas and its style; and, over the centuries, numerous commentaries have been written on it. Each of the chapters of the \u003cem\u003eFusas\u003c\/em\u003e is dedicated to a Qur’an prophet with whom a particular “wisdom” is associated. In \u003cem\u003eSufi Metaphysics and Quranic Prophets: Ibn’ Arabi’s Thought and Method in the Fusus al-Hikam\u003c\/em\u003e, Ronald Nettler examines ten chapters from the \u003cem\u003eFusus\u003c\/em\u003e which exemplify the ideas, \u003c\/span\u003e\u003cg class=\"gr_ gr_109 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" data-gr-id=\"109\" id=\"109\"\u003e\u003cspan style=\"font-size: 14px;\"\u003emethod\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e and perspective of the entire work. Concentrating on a detailed analysis of the text, the author brings out the profound connection and integration of scripture and metaphysics in the world-view of Ibn Arabi. \u003cem\u003eSufi Metaphysics and Qur’anic Prophets\u003c\/em\u003e serves not only as an explication of Ibn Arabi’s thought in the \u003cem\u003eFusus\u003c\/em\u003e but is also a great aid in the overall understanding of Ibn Arabi’s thought.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003ctable style=\"border: 1px dashed #bbbbbb; color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter One:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eIbn Arabi: The Man and His ideas and methods\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Two:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of Divineness in the Word of Adam\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Three:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of Exaltedness in the Word of Musa\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Four:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of leadership in the Word of Harun\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Five:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of Ecstatic Love in the Word of Ibrahim\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Six:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of Unity in the Word of Hud\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Seven:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of the Heart in the Word of Shu’ayb\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Eight:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of Divine Decree in the Word of Uzayr\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Nine:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of Divine Sovereignty in the Word of Zakariyya\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Ten:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Wisdom of Singularity in the Word of Muhammad\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eChapter Eleven:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003ctd style=\"border: 1px dashed #bbbbbb;\"\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eA \u003c\/span\u003e\u003cg class=\"gr_ gr_88 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"88\" id=\"88\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eLutian\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e Epilogue\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eRonald L. Nettler\u003c\/strong\u003e is university research lecturer in Oriental Studies, Oxford University, and fellow and tutor in Oriental Studies at Mansfield College, Oxford.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eExcerpt from the Book:\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eThe Man \u003c\/strong\u003e\u003cbr\u003e Muhammad b. 'Ali al-'Arabi al-Hatimi \u003c\/span\u003e\u003cg class=\"gr_ gr_92 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"92\" id=\"92\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eal-Ta\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e-i, commonly known and referred to as Ibn 'Arabi, was a major figure of Islamic religious thought and of \u003c\/span\u003e\u003cg class=\"gr_ gr_91 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"91\" id=\"91\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufism\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e, the mystical tradition of Islam. Ibn 'Arabi was born in Murcia in al-Andalus, Islamic Spain, on 27 July 1165 (17 Ramadan 560). He grew up in a privileged position, as a result of his father's various posts of political importance. Inclining in his later teen years toward a quest for intellectual, religious and spiritual truth, Ibn 'Arabi spent the rest of his life on this path. From his late twenties, he began his physical journeys outward from Spain, first to the Maghrib several times and, in following years, to various points in the East. In 1223, Ibn 'Arabi finally settled in Damascus where now finished with his wanderings, he lived out his remaining years, working assiduously and producing a number of important works; among these was the \u003cem\u003eFusus\u003c\/em\u003e \u003cem\u003eal-Hikam\u003c\/em\u003e, which Ibn 'Arabi claimed to have received in a vision from the Prophet Muhammad in that city.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe long period of travel was for Ibn 'Arabi the physical correlative and the context of his concomitant intellectual and religious journey. Learning from others, as well as himself teaching them during his wanderings, Ibn 'Arabi achieved an impressive literary productivity closely linked with his physical movements. Each place, it seems, provided the human and creative resources which made possible the development and refinement of his outlook. The 'arc' of Ibn 'Arabi's life, as Henri Corbin called it, was in this sense truly integrative. The result was an original perspective that in later Islam served to reorientate religious thought, whether \u003c\/span\u003e\u003cg class=\"gr_ gr_81 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"81\" id=\"81\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e or other, in most profound ways.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eIbn 'Arabi's Sufi Thought\u003c\/strong\u003e\u003cbr\u003e Ibn 'Arabi’s \u003c\/span\u003e\u003cg class=\"gr_ gr_89 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"89\" id=\"89\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e thought is highly complex and subtle. In both its method and content, Ibn 'Arabi's thought resists any simple and straightforward understanding; it yields itself only to the most strenuous interpretative efforts and then only partially, often leaving unresolved problems and some degree of ambiguity. This is particularly true in the case of the \u003cem\u003eFusus\u003c\/em\u003e \u003cem\u003eal-Hikam\u003c\/em\u003e, but it holds also for Ibn 'Arabi's other works which propound his characteristic \u003c\/span\u003e\u003cg class=\"gr_ gr_90 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"90\" id=\"90\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e metaphysics. \u003cbr\u003e The difficulties derive mainly from conceptual and linguistic ambiguity and complex, overlapping and multilevelled ideas in an esoteric formulation. Additionally, there is a linguistic complexity borne out of literary richness and nuance, as well as the obfuscation generally associated with esoteric ideas. Then, as with much of the literature of medieval Islamic religious thought, there is here also an oral factor. The texts derived to some extent from an interweaving of discussion and writing. The discussion would be absorbed within the texts and the texts in their final forms would thus reflect and contain the discussion. As in most cases the history of this process obviously cannot be reconstructed, for this reason, certain ambiguities will remain in the writings. These cannot easily (if at all) be resolved because they originally arose in discussion and they remain there. In Ibn 'Arabi's work, however, the complexity of his thought and the subtlety of his expression remain the greater problem.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eDespite these barriers, modern scholarship, greatly aided by traditional sources, has achieved a certain comprehension of Ibn 'Arabi's outlook. However provisional and sometimes obviously uncertain, our present understanding does constitute a firm foundation for going forward. I should like now, however briefly, to provide some overview of Ibn 'Arabi's thought, in particular as this is relevant to his \u003cem\u003eFusus\u003c\/em\u003e \u003cem\u003eal-Hikam\u003c\/em\u003e. While the understanding and explication below are my own, they will inevitably reflect also some views of other modern scholars who have contributed to our common base of knowledge. As my purpose here is more general than specific, I may not in all instances cite them, but I remain grateful for their various contributions.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eSufi Metaphysics\u003c\/strong\u003e\u003cbr\u003e The main term I use to describe Ibn 'Arabi's mystical thought is that of \u003c\/span\u003e\u003cg class=\"gr_ gr_82 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"82\" id=\"82\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e metaphysics. This term, in my view, incorporates the experiential, personal element and its profound intellectualization with Ibn 'Arabi in his metaphysics. By metaphysics here I do not mean a full philosophical doctrine, as more narrowly and precisely formulated in the true philosophical traditions; this is rather a far-reaching intellectual expression of intertwined experience and ideas which addresses ultimate transcendent issues of cosmogony and cosmology, God and man, this world and the next. There is here much that may be drawn from traditional Islamic philosophical and theological thought—especially the problem of the One and the many with its components of classical and post-classical ideas; there are also many elements of the other Islamic religious and secular, intellectual and scientific traditions. Ibn 'Arabi, like many other great medieval Muslim intellectuals, was very much a polymath who brought all he possessed to bear on the issues of his concern. Indeed, it is quite clear even that he saw in his \u003c\/span\u003e\u003cg class=\"gr_ gr_83 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"83\" id=\"83\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e metaphysics a basis for the resolution of the major outstanding problems of Islamic religious thought in his time from a new perspective.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThough sometimes, then, redolent of aspects of philosophical metaphysics, Ibn 'Arabi's outlook goes beyond and differs from the other tradition in its formulations, expressions, and content. It is also different in its very reason for being, as an \u003c\/span\u003e\u003cg class=\"gr_ gr_121 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling multiReplace\" data-gr-id=\"121\" id=\"121\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eintellectualisation\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e of the earlier tradition of sufism—thus, again, the name '\u003c\/span\u003e\u003cg class=\"gr_ gr_97 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"97\" id=\"97\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e metaphysics'. For though it would be wrong to deny \u003c\/span\u003e\u003cg class=\"gr_ gr_98 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"98\" id=\"98\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufism\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e prior to Ibn 'Arabi, whether 'Western' or 'Eastern', any intellectual attributes or systematization, the core and focal point of the tradition usually remained decidedly on the side of personal religious experience and its expression. These basic 'mystical' features understandably still remain critical for Ibn 'Arabi and, by his own claim, they define and direct his \u003c\/span\u003e\u003cg class=\"gr_ gr_99 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"99\" id=\"99\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufi\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e career; but his \u003c\/span\u003e\u003cg class=\"gr_ gr_100 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"100\" id=\"100\"\u003e\u003cspan style=\"font-size: 14px;\"\u003esufism\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e must in great part be understood as an intellectualisation of that prior tradition, if it is to be understood at all, and if its significance is to be appreciated. Annemarie Schimmel has put it well:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eBut whatever the Spanish-born mystic who soon became known as \u003cem\u003eash-shaikh al-\u003c\/em\u003e\u003c\/span\u003e\u003cem\u003e\u003cg class=\"gr_ gr_101 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del multiReplace\" data-gr-id=\"101\" id=\"101\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eakbar\u003c\/span\u003e\u003c\/g\u003e\u003c\/em\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e \u003c\/em\u003e(Magister Magnus) might have intended, there is a world of difference between his approach to religion and the dynamic, personal religion of Hallaj. With Ibn 'Arabi, Islamic mysticism comes close to the mysticism of infinity, and his approach is theosophical or gnostic rather than voluntaristic, for his goal is to lift the veils of ignorance which hide the basic identity of man and the Divine, while in early Sufism the element of personal love between man and God was predominant.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIbn 'Arabi's Sufi metaphysics is vast and vastly complex. Its main ideas, style, and method, as said above, render it difficult to penetrate. A focused survey of the main ideas, as these are formulated and appear especially in the \u003cem\u003eFusus\u003c\/em\u003e, will give more substance to this general characterization of the metaphysics; it will also provide a necessary conceptual background for the \u003c\/span\u003e\u003cg class=\"gr_ gr_85 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling ins-del\" data-gr-id=\"85\" id=\"85\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eQur'anic\u003c\/span\u003e\u003c\/g\u003e\u003cspan style=\"font-size: 14px;\"\u003e analyses of the \u003cem\u003eFusus\u003c\/em\u003e made in the following chapters. Preliminary to this survey, let us briefly consider Ibn 'Arabi's own view of the origin of the \u003cem\u003eFusus\u003c\/em\u003e.\u003c\/span\u003e\u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673867272500,"sku":"ITS034","price":34.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Sufi-Metaphysics-and-Qur_anic-Prophets-Islamic-Texts-Society-40145565.jpg?v=1780400952"},{"product_id":"unveiling-islam","title":"Unveiling Islam","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAlone among the world’s religions, Islam is not just surviving but flourishing. Yet many people know little about Islam and regard its continuing attraction as something of a mystery. In this book, Du Pasquier, an award-winning Swiss journalist, provides a thorough introduction to Muslim belief, history and culture.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe deals not only with topical issues, such as ‘fundamentalism’ and the status of Muslim women, but provides an overview of the Qur’an, the Prophet, Islamic history, and the nature of Muslim art and literature. Unbiased yet passionate, the book offers an ‘unveiling’ which must be heeded if the present mutual incomprehension between East and West is to be overcome.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Challenge of Our Time.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eMan: Axis of Creation.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Eternal Message and its Final Bearer.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eA Miracle and its Progression in History.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eWhat One Must Believe and Do to Be a Muslim.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eCivilisation of Oneness.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eSpiritual Paths and Families.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eExcerpt from the Book:\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eThe Challenge of Our Time\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIt seems that nothing on earth can still escape the crisis which convulses the modem world. To speak of the crisis of a civilisation is not enough, since the phenomenon has assumed universal proportions. The impending darkness draws ever nearer; a sense of disquiet spreads more and more widely.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIslam has been given to man precisely to help him five through this last stage of history without losing himself. The final revelation of the prophetic cycle, it offers methods of resisting the present chaos, and of re-establishing order and clarity within the soul—as well as harmony in human relations—and of achieving the higher destiny to which the Creator has called us.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIslam is addressed to man, of whom it has a deep and precise understanding, defining as it does his position in creation and before God.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eModem thought, by contrast, has no well-defined and generally accepted anthropology. Concerning man it has amassed a vast array of facts, yet the very confusion and variety of these facts betrays an inability to give a coherent definition of the human condition. In no other civilisation has there been such a complete and systematic ignorance of the reason why we are born, why we are alive, and why we must die.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSuch is the paradox of our culture, which, in the first place. wishes to be ‘humanist’; in other words, to make man the criterion and the end of all things, but in which even the concept of man has broken down. Having been made into a perfected monkey by evolutionism, he has been relieved of whatever tenuous coherence was left to him by the Philosophy of the absurd. The human creature is henceforth to resemble a puppet shaken and disjointed by a mechanism which he himself has set in motion but the chaotic and accelerating movement of which he is no longer able to control.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eProclaimed as absurd, fife on earth has effectively lost its meaning. Man is offered a multitude of material possibilities and advantages undreamt of by earlier generations, but, since we are now ignorant of what man is, and of what his deep aspirations might be, not one of these miracles can prevent him from foundering in his own despair.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eNone the less, modem civilization has confidently declared that it has brought happiness to the human race. The French Revolution adopted a Declaration of the Rights of Man, and the American constitution claims to assure the ‘pursuit of happiness’ to every citizen. The nineteenth century sanctioned in every Western country, and even in a few others, the grand idea of Progress by virtue of which the Golden Age lies not behind but before us.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eFor some time the facts have seemed to confirm this belief. The material conditions of the lower strata of Western society have been greatly improved, individual freedom has been guaranteed to all, science has given man a sense of being incomparably better informed than the greatest sages of past generations, and technological developments have placed tools of a previously unimaginable power in his hands.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eOn another level, and through psychological theories which claim to have located at last the true centre of gravity of the human being—at the level of sexuality—individuals are promised that they are capable of ‘self-fulfillment’ simply by throwing off every constraint and following their own inclinations. For many this has been a sufficient excuse to suppress the morality inherited from the past, henceforth to be considered a mass of obsolete prejudices.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn this way, modem man believes that he has come of age, the concomitant assumption being that his forbears of earlier centuries were childish. There is no shortage of philosophers, or even of theologians, to confirm him in this belief.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eYet the facts themselves have at last exploded these theories.\u003c\/span\u003e\u003cbr\u003e  \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eRoger Du Pasquier\u003c\/strong\u003e is a Swiss journalist whose features on the Muslim world reflect a lifetime of experience and study. In 1988 he was awarded the coveted French Author's association prize.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eTimothy John Winter\u003c\/strong\u003e (born in 1960), also known as \u003cstrong\u003eShaykh Abdal Hakim Murad\u003c\/strong\u003e, is a British Sunni Muslim Shaykh, researcher, writer and academic. He is the Dean of the Cambridge Muslim College, Director of Studies (Theology and Religious Studies) at Wolfson College and the Shaykh Zayed Lecturer in Islamic Studies at Cambridge University. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHis work includes publications on Islamic theology and Muslim-Christian relations.In 2003 he was awarded the Pilkington Teaching Prize by Cambridge University and in 2007 he was awarded the King Abdullah I Prize for Islamic Thought for his short booklet \u003cem\u003eBombing Without Moonlight\u003c\/em\u003e. He has consistently been included in the \"500 Most Influential Muslims\" list published annually by the Royal Islamic Strategic Studies Centre and was ranked in 2012 as the 50th most influential.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"text-align: center;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e-------------------------------\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘This book offers an exceptionally lucid and concise introduction to Islam specially intended for those with little prior knowledge or understanding of it...The author is endowed with a pronounced gift for thoroughly explaining complex issues or ideas in only a very few words.’\u003c\/em\u003e \u003cstrong\u003e- Maryam Jameelah (Muslim World Book Review)\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cem\u003e‘In this excellent translation by T. J. Winter from the French original, the principal tenets of Islamic faith are presented elegantly and succinctly...Recommended to both non-Muslims who want to learn more...and to Muslims who find their commitment wavering, and are in need of intellectual reinforcement.’\u003c\/em\u003e - \u003cstrong\u003eIslamica\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e \u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673868615988,"sku":"ITS035","price":15.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Unveiling-Islam-Islamic-Texts-Society-40146061.jpg?v=1780410564"},{"product_id":"the-way-of-abu-madyan","title":"The Way of Abu Madyan","description":"\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Book\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThis is the first English translation of works attributed to Abu Madyan, a seminal figure of Sufism in Muslim Spain and North Africa. The Arabic text accompanying the English translation also represents the first scholarly edition of these works in the original language. The variety of Abu Madyan’s \u003cem\u003eoeuvre\u003c\/em\u003e, which includes doctrinal treatises, aphorisms, and poetical works in the ode, \u003cem\u003eqasida\u003c\/em\u003e, style, provides a unique opportunity for students of Arabic and Sufism, as well as the interested layman, to experience several of the most important genres of religious writing in the Islamic Middle Period. The Arabic texts have been extensively vocalised in order to aid the student. The work as a whole is well-suited for use as a reader for advanced level classes in the Arabic language. In addition, notes have been provided in the English translation.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Arabic parallel text, set by DecoType, Amsterdam, marks the debut of a new form of calligraphic typesetting in the classical \u003cem\u003eNashk\u003c\/em\u003estyle, combining state-of-the-art computer technology with unique faithfulness to the great calligraphic tradition of the Islamic world.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eContent:\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIntroduction\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe World of Maghrebi Sufism in the Twelfth Century AD\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Career of Abu Madyan\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbu Madyan and Sufism\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Texts and their Translations\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Supplication for Forgiveness.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Blessed Creed.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eBasic Principles of the Sufi Path.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Intimacy of the Recluse and Pastime of the Seeker.\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003e5-12. Numerous Qasidas\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix I: The Ode in Nun by Ali ibn Isma’il ibn Hirzihim.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix II: A Treatise on Sufism by Abu Ya’za Yalannur ibn Maymun ad-Dukkali.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cbr\u003e \u003cstrong style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbu Madyan\u003c\/strong\u003e (1126–1198), also known as \u003cstrong\u003eAbu Madyan S̲h̲u'ayb\u003c\/strong\u003e, or \u003cstrong\u003eAbū Madyan\u003c\/strong\u003e, or \u003cstrong\u003e\u003cem\u003eSidi\u003c\/em\u003e Bou-Mediene\u003c\/strong\u003e, or \u003cstrong\u003e\u003cem\u003eSidi\u003c\/em\u003e Abu Madyan Shuayb ibn al-Hussein al-Ansari\u003c\/strong\u003e, was an influential Andalusian mystic and a great Sufi master.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSome even refer to him as the national figure of Maghreb mysticism as he was such a forerunner of Sufism in this geographical area. Devoted to the fervent service of God, he helped introduce looking into oneself and harmonizing internal occurrences with the external observances through asceticism.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbu Madyan was born in Cantillana, a small town about 35 km away from Seville, in 1126. He came from an obscure family and his parents were poor. As he grew up, he learned the trade of a weaver as it was a popular practice at the time. As a young adult, Madyan moved to Marrakech where he joined a group of Andalusian soldiers and worked as a guard for the city. His insatiable hunger for knowledge, however, piqued his interest in the Qur'an and the study of religion and mysticism. The basic principles and virtues taught at Madyan’s school in Bejaia were repentance (\u003cem\u003etawba\u003c\/em\u003e), asceticism (\u003cem\u003ezuhd\u003c\/em\u003e), paying visits to other masters, and service to experienced masters.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe emphasized \u003cem\u003efutuwa\u003c\/em\u003e (youth\/chivalry) but only when accompanied by the obedience of devotees to their master, the avoidance of disagreements between devotees, justice, constancy, nobility of mind, the denunciation of the unjust, and a feeling of satisfaction with the gifts of God. Aside from attaining Ghawth status and teaching hundreds and hundreds of disciples, Abu Madyan left his mark in more ways than one.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHe gained immense popularity because he was relatable, despite his high scholarly status. He had a personality and way of speaking that united people from all walks of life, from the common people to the academics. Even to this day, scholars say that no one of the time surpassed him in religious and intellectual influence. His school produced hundreds of saints and out of the 46 Sufi saints in the Rif region, 15 were his disciples. People still visit his tomb today for pilgrimage from all around the world.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eAbout The Translator\u003c\/strong\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eVincent Cornell\u003c\/strong\u003e is an American scholar of Islam. From 2000 to 2006 he was a Professor of History and Director of the King Fahd Centre for Middle East and Islamic Studies at the University of Arkansas. He was an advisor to the award-winning, PBS-broadcast documentary \u003cem\u003eMuhammad: Legacy of a Prophet\u003c\/em\u003e (2002), produced by Unity Productions Foundation. He left Arkansas in 2006 to become a Professor of History at Emory University, in Atlanta. Sufism and Islamic philosophy are among his specialities.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eAs a Muslim and self-described \"critical traditionalist\", Cornell has publicly deplored what he calls the superficiality of modern-day Islamic practices, which he sees as removed from the religion's traditions of deliberation. In his view, context should be taken into account in interpreting the sacred texts of Islam, and that in the globalized world of shifting ideas, Muslims cannot isolate themselves from reflexivity. He is critical of the spread of Wahhabism in the last several decades -- a phenomenon he attributes to a \"corporate\" form of organized Islam fuelled by petro dollars. Nevertheless, he cautions against a simplistic view that \"demonizes\" the role played by the Saudi monarchy, which he sees as compelled to promote Wahhabism.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"text-decoration: underline;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003e\u003cstrong\u003eIntroduction\u003c\/strong\u003e\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e \u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eTHE CAREER OF ABU MADYAN \u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cbr\u003e \u003cspan style=\"font-size: 14px;\"\u003eThe man who was to become the most influential figure of the developmental period of North African Sufism, Abu Madyan Shu’ayb ibn al-Husayn al-Ansari, who was called by later biographers the ‘Shaykh of Shaykhs, Imam of the Ascetics and the Pious, Lord of the Gnostics, and Exemplar of the Seekers’, and who remains known to posterity as ‘Abu Madyan the Nurturer’ (\u003cem\u003eal-Ghawth\u003c\/em\u003e), entered the world in inauspicious circumstances. Born around the year 509\/1115-16 at the fortress of Cantillana in the region of Seville (Ishbiliya) in Muslim Spain, the future shaykh was orphaned early in life by the unexpected death of his father and suffered cruel treatment and exploitation at the hands of his elder brothers. Fortunately, Abu Madyan’s own account of the often difficult, formative period of his intellectual development is available to the modem student of Sufism via the efforts of a near contemporary, the Moroccan biographer Abu Ya’qub Yusuf ibn Yahya at-Tadili (d. 627\/1229-30), who reproduced many of the shaykh’s autobiographical comments in his \u003cem\u003eKitab al-tashawwuf ila rijal at-tasawwuf\u003c\/em\u003e, written a short time after the latter’s death:\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eI was an orphan in al-Andalus. My brothers made me a shepherd for their flocks, but whenever I saw someone praying or reciting [the Qur’an], it pleased me. I would come near to him and found a sadness in my soul because I had not memorized anything from the Qur’an and did not know how to pray. So I resolved to run away in order to learn how to read and pray.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eI ran away, but my brother caught up with me, spear in hand, and said, ‘By God, if you do not return I will kill you!’ So I returned and remained for a short time. Then I strengthened my resolve to flee by night. I slipped away at night and took another road [from that which I had originally followed]. My brother [again] caught up with me after sunrise. He drew his sword against me and said, ‘By God, I will kill you and be rid of you!’ Then he raised his sword over me in order to strike me. I parried him with a piece of wood that was in my hand and his sword broke and flew into pieces. When he saw [what had happened] he said to me, ‘Oh my brother, go wherever you wish’.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eUpon leaving the region of Seville, the young Abu Madyan traveled south for three or four days, until he reached a hillock near the sea, upon which he found a tent. An old man (\u003cem\u003eshaykh\u003c\/em\u003e)\u003cem\u003e, \u003c\/em\u003ewearing nothing except what was necessary to cover his nakedness, emerged from the tent and walked toward him. Thinking that the younger man was a captive who had fled from a Christian raiding parry, he asked Abu Madyan about his situation. When told of the young man’s desire to learn the fundamentals of Islam, the shaykh allowed him to remain in his company for a few days.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eThen he took a rope, tied a nail to its end, threw it into the sea, and pulled out a fish, which he cooked so that I could eat it. I stayed with him for three days, and whenever I was hungry he would throw that rope and nail into the sea and pull out a fish. Then he would cook it and I would eat it. After [three days had passed] he said to me, ‘I see that you covet honor (\u003cem\u003eamr\u003c\/em\u003e)\u003cem\u003e.\u003c\/em\u003eReturn to the city, for God is not [properly] worshipped except with knowledge.’\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eHeeding his ascetic companion’s advice, Abu Madyan returned to Seville, from whence he proceeded to Jerez (Sharish) and Algeciras (al-Jazira al-Khadra’). From Algeciras he crossed the Straits of Gibraltar to Tangier (Tanja) and went from there to Ceuta (Sabta), where he labored for a time in the employ of local fishermen. Impatient to gain the knowledge he so earnestly desired, with the little money he had earned Abu Madyan next traveled to Marrakesh (Marrakush), then the rapidly growing capital of the Almoravid state.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eUpon arriving in Marrakesh, Abu Madyan was recruited by these mercenaries and drafted into the regiment of Andalusians that was charged with defending the Almoravid capital. The shaykh apparently suffered further exploitation during the period of his military service, for he mentions that other, more experienced soldiers would regularly steal his wages, leaving him only a little with which to provide for his needs. Finally, someone said to him, ‘If you want to devote yourself to religion, go to the city of Fez (Fas).’\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp style=\"color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px;\"\u003e\u003cspan style=\"font-size: 14px;\"\u003eSo I turned toward [Fez] and attached myself to its mosque-university (the famous \u003cem\u003eJami’ al-Qarawiyyin\u003c\/em\u003e), where I learned to make the ablution and the prayer and sat in the study circles of legists and \u003cem\u003ehadith\u003c\/em\u003e specialists. I retained nothing of their words, however, until I sat at the feet of a shaykh whose words were retained firmly within my heart. I asked whom he was and was told, ‘Abu’l-Hasan [Ali] ibn Hirzihim’. [I went to this shaykh] and told him that I could memorize only what I had learned from him alone and he said to me, ‘These [others] speak with parts of their tongues, but their words are not worthy [even] to call the prayer. Since I seek [only] God with my words, they come from the heart and enter the heart.’\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cdiv\u003e \u003c\/div\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673872122164,"sku":"ITS037","price":42.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Way-of-Abu-Madyan-Islamic-Texts-Society-40146695.jpg?v=1780409692"},{"product_id":"the-invocation-of-god-al-wabil-al-sayyb","title":"The Invocation of God - Ibn Qayyim al-Jawziyya","description":"\u003cp\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Book\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eIn describing al-Wabil al-Sayyib, here translated into English for the first time asIbn Qayyim al-Jawziyya on the Invocation of God, the author says, ‘We have mentioned [in it] nearly one hundred benefits of remembrance of God [dhikr], and the secrets of remembrance. This is a book of great usefulness.’ Written in the fourteenth century by the renowned theologian Ibn Qayyim al-Jawziyya, this treatise movingly details the many blessings of the remembrance of God. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eThrough discussions of the ego, the nature of the body, the ephemerality of the world, the degrees of prayer, fasting, charity, and the purification of the heart, this beautifully written work is a genuine contribution to Muslim spirituality. What makes Ibn Qayyim al-Jawziyya on the Invocation of God of great interest is that it illustrates the spiritual life of Ibn Qayyim and of his teacher, the Hanbalite reformer Ibn Taymiyya (1263 AH\/1328 AD).\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eA Selection from the Table of Contents\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cul\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Paths to Happiness\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Love of God\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eEphemerality of the World\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eDivine Oneness the Key to Heaven\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThree Kinds of Hearts\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eThe Many Benefits of Remembrance\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eRemembrance and Supplication\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix I: The Arabic Text of Recommended Invocations\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix II: Biographical Notes\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eAppendix III: Concerning the Breath of the One Fasting\u003c\/span\u003e\u003c\/li\u003e\r\n\u003cli\u003e\u003cspan style=\"font-size: 14px;\"\u003eIndex of Qur’anic Quotations.​\u003c\/span\u003e\u003c\/li\u003e\r\n\u003c\/ul\u003e\r\n\u003cp\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Author\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eMuhammad ibn Abu Bakr (also known as Ibn al-Qayyim (\"The son of the principal\") or Ibn Qayyim al-Jawziyyah (\"Son of the principal of the (school of) Jawziyyah\")) (1292–1350 CE \/ 691 AH–751 AH) was an Arab Sunni Islamic jurist, commentator on the Qur'an and theologian. \u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eAlthough he is sometimes referred to as \"the scholar of the heart\", given his extensive works pertaining to human behavior and ethics, Ibn al-Qayyim's scholarship was focused on the sciences of Hadith and Fiqh.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003e\u003cspan style=\"font-size: 14px;\"\u003eAbout The Translator\u003c\/span\u003e\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cspan style=\"font-size: 14px;\"\u003eMichael Abdurrahman Fitzgerald has assisted in the research and annotation for a number of works and is the co-translator of The Invocation of God.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673872810292,"sku":"ITS038","price":29.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/The-Invocation-of-God-Ibn-Qayyim-al-Jawziyya-Islamic-Texts-Society-40147597.jpg?v=1780405145"},{"product_id":"medicine-of-the-prophet","title":"Medicine of the Prophet","description":"\u003cp\u003e\u003cem\u003eMedicine of the Prophet \u003c\/em\u003eis a combination of religious and medical information, providing advice and guidance on the two aims of medicine - the preservation and restoration of health - in careful conformity with the teachings of Islam as enshrined in the Qur’an and the \u003cem\u003ehadith\u003c\/em\u003e, or sayings of the Prophet. Written in the fourteenth century by the renowned theologian Ibn Qayyim al-Jawziyya (d. 751AH\/1350AD) as part of his work \u003cem\u003eZad al-Ma’ad\u003c\/em\u003e, this book is a mine of information on the customs and sayings of the Prophet, as well as on herbal and medical practices current at the time of the author.\u003c\/p\u003e\r\n\u003cp\u003eIn bringing together these two aspects, Ibn Qayyim has produced a concise summary of how the Prophet’s guidance and teaching can be followed, as well as how health, \u003cg class=\"gr_ gr_45 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-ins replaceWithoutSep\" id=\"45\" data-gr-id=\"45\"\u003esickness,\u003c\/g\u003e and cures were viewed by Muslims in the thirteenth and fourteenth centuries. The original Arabic text offers an authoritative compendium of Islamic medicine and still enjoys much popularity in the Muslim world.\u003c\/p\u003e\r\n\u003cp\u003eThis English translation is \u003cg class=\"gr_ gr_48 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar multiReplace\" id=\"48\" data-gr-id=\"48\"\u003ea more complete\u003c\/g\u003e presentation than has previously been available and includes verification of all \u003cem\u003ehadith \u003c\/em\u003ereferences. \u003cem\u003eMedicine of the Prophet \u003c\/em\u003ewill appeal not only to those interested in alternative systems of health and medicine but also to people wishing to acquaint themselves \u003cg class=\"gr_ gr_49 gr-alert gr_gramm gr_inline_cards gr_run_anim Punctuation only-del replaceWithoutSep\" id=\"49\" data-gr-id=\"49\"\u003ewith\u003c\/g\u003e or increase their knowledge of, \u003cem\u003ehadith \u003c\/em\u003eand the religion and culture of Islam.\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003e \u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eMuhammad ibn Abu Bakr\u003c\/strong\u003e (also known \u003cstrong\u003eas Ibn al-Qayyim\u003c\/strong\u003e (\"The son of the principal\") or Ibn Qayyim al-Jawziyyah (\"Son of the principal of the (school of) Jawziyyah\")) (1292–1350 CE \/ 691 AH–751 AH) was an Arab Sunni Islamic jurist, commentator on the Qur'an and theologian. Although he is sometimes referred to as \"the scholar of the heart\", given his extensive works pertaining to human \u003cg class=\"gr_ gr_38 gr-alert gr_spell gr_inline_cards gr_run_anim ContextualSpelling multiReplace\" id=\"38\" data-gr-id=\"38\"\u003ebehavior\u003c\/g\u003e and ethics, Ibn al-Qayyim's scholarship was focused on the sciences of Hadith and Fiqh.\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Translator:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003ePenelope Johnstone\u003c\/strong\u003e holds a doctorate in the \u003cg class=\"gr_ gr_41 gr-alert gr_gramm gr_inline_cards gr_run_anim Grammar only-ins replaceWithoutSep\" id=\"41\" data-gr-id=\"41\"\u003ehistory\u003c\/g\u003e of Arabic medicine and herbals and now teaches Arabic at Oxford University.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ctable\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eForeword by Hakim Mohammad Sa‘id.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003ePreface by \u003cspan\u003eSeyyed Hossein Nasr.\u003c\/span\u003e\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003ePart One: Medicine.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eMedicine of the Heart\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eMedicine of the Body\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003ePrinciples of Medication\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eNatural and Divine Treatment\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003ePart Two: Simple Drugs and Foods.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eEnglish-Arabic technical glossary.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eEnglish-Arabic Materia Medica Glossary.\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eBibliography\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd colspan=\"2\"\u003e\r\n\u003cp\u003eIndex\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673873858868,"sku":"ITS040","price":40.95,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Medicine-of-the-Prophet-Islamic-Texts-Society-40148651.jpg?v=1780391246"},{"product_id":"sufi-poems-a-mediaeval-anthology","title":"Sufi Poems: A Mediaeval Anthology","description":"\u003cp\u003e\u003cem\u003eSufi Poems \u003c\/em\u003eis a selection of poems from the golden period of Sufism especially chosen and translated from the Arabic by the distinguished scholar Dr Martin Lings. Dr Lings is the author of numerous best-selling works on Sufism and is a published poet in his own right. Including poems here translated for the first time, \u003cem\u003eSufi Poems \u003c\/em\u003ebrings together selections from the giants of Sufism; for example, Rabia, Hallaj, Ibn al-Farid and Ibn Arabi. \u003cem\u003eSufi Poems \u003c\/em\u003eis published as bi-lingual Arabic-English edition which will be of interest to all those wishing to read the original Arabic and will also be helpful for university students of Arabic.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eAbout Author:\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eMartin Lings\u003c\/strong\u003e (1909–2005), also known as Abu Bakr Siraj ad-Din, was an English writer, a student of Frithjof Schuon and a renowned British Shakespearean scholar, with degrees in English and Arabic from London University and Oxford University. At Oxford, he studied English under C. S. Lewis, who later became a close friend. Lings taught at several European universities and the University of Cairo and served as the keeper of Oriental manuscripts for the British Museum and the British Library. His friendship and similar beliefs with philosophers René Guénon and Frithjof Schuon inspired Lings to convert to Islam. He went on to become an influential member of Western Muslim society, participating in several international Islamic councils and conferences, including acting as consultant to the World of Islam Festival Trust. He is the author of twelve books on religion and spirituality.\u003c\/p\u003e\r\n\u003cp\u003e \u003c\/p\u003e\r\n\u003cp\u003e\u003cstrong\u003eTable of Contents\u003c\/strong\u003e\u003c\/p\u003e\r\n\u003ctable\u003e\r\n\u003ctbody\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003ePreface\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eRabiah al-Adawiyyah\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eDhu’n-Nun Thawban al-Misri\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eSahl ibn Abd Allah al-Tustari\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eAbu Husayn Ahmad ibn Muhammad an-Nuri\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eAbu’l-Hasan Summun ibn Hamzah al-Basri\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eAl-Husayn ibn Mansur al-Hallaj\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eAbu Bakr Dulaf ibn Jahdar ash-Shibli\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eAbu’l-Abbas al-Qasim al-Sayyari\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eMuhyi’l-Din Muhammad ibn Ali ibn Arabi\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eSharafu’d-Din Umar ibn al-Farid\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eAbu’l-Hasan Ali ibn Abd Allah ash-Shushtari\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eConclusion\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003c\/td\u003e\r\n\u003ctd\u003e\r\n\u003cp\u003eBibliography\u003c\/p\u003e\r\n\u003c\/td\u003e\r\n\u003c\/tr\u003e\r\n\u003c\/tbody\u003e\r\n\u003c\/table\u003e","brand":"Islamic Texts Society","offers":[{"title":"Default Title","offer_id":47673875595572,"sku":"ITS041","price":24.95,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/files\/Sufi-Poems_-A-Mediaeval-Anthology-Islamic-Texts-Society-40148986.jpg?v=1780400979"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0832\/5031\/5572\/collections\/get-10-off-these-items-6551911.png?v=1778829759","url":"https:\/\/www.meccabooks.com\/collections\/get-10-off-these-items.oembed?page=2","provider":"Mecca Books","version":"1.0","type":"link"}