By M. Ali Lakhani, Reza Shah-Kazemi, Leonard Lewisohn
This is often the definitive creation to the writings of 'Ali, who was once the son-in-law to the Prophet Muhammad, the fourth caliph to Sunni Muslims, and the crucial determine in Shi'a Islam. essays during this anthology gained awards on the overseas Congress on Iman 'Ali, Tehran, 2001. Seyyed Hossein Nasr, stated them, among the finest writings in this awesome determine in Western languages and are compulsory analyzing for someone drawn to 'Ali.
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Extra info for The sacred foundations of justice in Islam: the teachings of ʻAlī ibn Abī Ṭālib
For one who understands knows with penetrating knowledge, and one who knows with penetrating knowledge proceeds judiciously from the start. 90 Corresponding to the Imam’s understanding that Truth is perceived through “the verities of faith”, is his understanding that Justice is linked to Truth through gnosis or “penetrating knowledge”, that is to say, through the discernment of reality in accordance with “the verities of faith”. Note the necessity of “immersion”, “penetration” and “firm establishment”, all pointing to the nature of faith as “the adhesion of one’s whole being to Truth”.
It is the universality of this intellect that endows it with the criterion of objectivity, hence the capability to resolve “divergent views”. ”41 Similarly, Imam ‘Ali expressly acknowledges the Heart as the locus of the intellect, the source of innate metaphysical knowledge of reality. For instance, a celebrated prayer that is ascribed to Imam ‘Ali, known as the Dua Kumayl,42 contains the assertion that the “heart has been filled with (pure) knowledge” of the Maker. This accords with the Qur’anic descriptions of the Adamic clay being infused with the divine Spirit43, and of archetypal man being taught the “names” of all things44.
Eliot’s East Coker, one of the celebrated Four Quartets by Eliot, emphasizes this universal truth of the correspondence of the point of Origin and the point of Return. Eliot’s grave inscription begins with the quoted words from East Coker, and ends: “In the end is my beginning”. ” 64 Ibn al-‘Arabi uses the image of the Divine Breath to explain how Being bursts forth from God’s merciful nature in the same way that air explodes from our chests when we hold our breath for long. Thus Izutsu explains: “Just as air bursts forth from the chest of man, the compressed existence within the depths of the Absolute, taking the form of Mercy, gushes forth from the Absolute.
The sacred foundations of justice in Islam: the teachings of ʻAlī ibn Abī Ṭālib by M. Ali Lakhani, Reza Shah-Kazemi, Leonard Lewisohn