By A. Yusuf Ali

It's the responsibility of each Muslim, guy, girl, or baby to learn the Qur an and comprehend it based on his personal means. If anyone folks attains to a few wisdom of realizing of it by means of examine, contemplation, and the try out of existence, either outward and inward, it's his responsibility, in accordance with his skill, to show others, and percentage with them the enjoyment and peace which consequence from touch with the non secular international. The Qur an certainly each spiritual ebook needs to be learn, not just with the tongue and voice and eyes, yet with the simplest gentle that our mind can provide, or even extra, with the truest and purest gentle which our middle and sense of right and wrong can provide us. it really is during this spirit that i might have my reads strategy the Qur an. -From the advent

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An English interpretation of the Holy Quran

It's the responsibility of each Muslim, guy, lady, or baby to learn the Qur an and know it in line with his personal ability. If anyone people attains to a few wisdom of realizing of it by way of learn, contemplation, and the try of lifestyles, either outward and inward, it's his accountability, in accordance with his ability, to show others, and percentage with them the enjoyment and peace which outcome from touch with the non secular international.

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Existence and Nonexistence 175 3. Annihilation and Subsistence 179 4. Affirmation and Negation: The Shahadah 181 5. Death and Rebirth 183 6. Poverty, Sufism, and Dervishhood 186 7. "I am God" 191 B. Love 194 1. God As Love and Beyond Love 195 2. The World As Created by Love 197 3. The World As Maintained by Love 198 4. Love and Beauty: True and Derivative 200 5. Need and Aspiration 206 6. The Religion of Love 212 7. Love and the Intellect 220 8. Bewilderment and Madness 226 C. Separation and Union 232 1.

In such a perspective "works" means the application of this knowledge to one's everyday life. For Moslems it is the practice of Islam. Within the context of this Islamic conception of knowledge and works, the Sufis emphasize a third element that is not set down so explicitly in the Koran and the Hadith: spiritual realization, or the ascending stages of human perfection resulting in proximity to God. " Here the Sufis understand "Law" or Shari`ah in its widest sense, as embracing "knowledge" and all the theoretical teachings of Islam.

But in spite of his spiritual attainments, Rumi's outward life remained the same as it had always been. He preserved the customary activities and trappings of a staid and honored doctor of the Law. Sometimes he would discuss the spiritual mysteries in his sermons, but he never gave any outward indication that he was Page 3 any different than other jurisprudents and lawyers for having knowledge of them. Then in the year 642/1244 the enigmatic figure Shams al-Din of Tabriz came to Konya, and Rumi was transformed.

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