In the Qur’an, the covenant is etiological. As Tariq Jaffer writes, “from the perspective of the Qur’an the event in cosmic history is one that establishes and binds together the monotheistic worldview and an ethos or program of conduct on earth for humanity”.
| The purpose of this article is to present some early definitions of taṣawwuf, uttered by a Sufi who lived before the end of the first half of the third/ninth century known by his paidonymic Abū Yazīd al-Bistāmī (161AH–234AH). |
Since the publication of Toshihiko Izutsu’s The Structure of Ethical Terms in the Qurʾan in 1959, scholars of
| The belief in prophets before the Prophet Muhammad (Sd W) and in the divine books that Allah Almighty sent to humanity/books revealed to the humanity by Allah Almighty constitute two of the six/five articles of faith in |
Love comes and goes, it has increase, decrease and perfection, and the lover has states within it. In the beginning he may deny it, then he may submit to it. Then he may be disgraced and again take to the path of denial. These states change according to the moment and the individual; sometimes love increases and the lover denies it, sometimes love decreases and the one who possesses it denies the decrease. For love must open the castle of the lover to have a house for itself within, so that the lover becomes tame and surrenders.
Praise be to God who made the places obscured by the shadows of His magnifi cence, loci in which are disclosed the lights of His beauty, differentiating what is undifferentiated among the inherent properties (aḥkām); who made the forms of His Self-disclosures (tajalliyāt) places in which the suns of realities arise, completing what is universal among the blessings.
Sufi Metaphysics is composed of two essential dimensions-doctrine and method. Because the subject matter of metaphysics is the truth, which is one, these two dimensions inevitably intertwine and overlap, for they are symbiotic parts of a greater whole.
يقوم هذا البحث على فرضية عدم وجود "علم الأديان" بالمعنى العلمي الدقيق فيالعالمالإسلامي على الرغم من وجود تراث علمي رائد في المجال لعلماء المسلمين على مدى القرون، ويحاول أن يبين ضرورة إيجاد هذا العلم في جامعات العالم الإسلامي، وأن يتناول العوائق التي تعترض قيامه وسبل التغلب عليها، كما يحاول تلخيص أهم ما يتوقع من هذا العلم من أدوار ومهام في إطار معطيات عالمنا المعاصر.<
فإنه منذ انتهاء ما كان يعرف بالاتحاد السوفيتي وانهياره، وظهور دور القطب الواحد المتمثل في الولايات المتحدة الأمريكة ظهرت أزمة الهوية بين الشعوب المختلفة المتمثلة لثقافات مختلفة- بعذها عتيق وعريق- ظهوراً قوياً, وإن كانت القضية لم تخل في يوم من الأيام أو عصر من العصور من اهتمام الشعوب بها, لكونها قضية تمثل الوجود بالنسبة للثقافات والحضارات
There has been a tendency to portray Muḥammad Rashid Rida (1865-1935) as a mere transmitter of the ideas of Muhammad Abduh (1849-1905) and loyal defender of his thought. Albert Hourani described Ridá as "Abduh's liege man: the mouthpiece of his ideas, the guardian of his good name, and his biographer." Rida's ideas were treated as an extension of ' Abduh's thought and in line with the framework which the latter designed for reforming and reinvigorating