FRITHJQF SCHUON UNDERSTANDING ISLAM FRITHJOF SCHUON with a foreword by Annemarie Schimmel WoridWisdom Contents Foreword v Preface viii. Islamic Quarterly has called Understanding Islam a “masterpiece of comparative religion,” and one of the most respected writers on Sufism, the late Professor. a classic, written from the perspective of why Muslims believe in their faith.
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Like the Bible, the Quran may speak of a multitude of things other than God; for example, it speaks of the devil, of the holy war, of the laws of succession and so on without being on that account less sacred, whereas other books may treat of God and of sublime matters without being on that account the Divine Word.
See also Intellect, Quran and the Intellect 93,and Nature and prayer and sacred art as knowledge diversity of forms of 47 formula of 62 inward vs.
In other ignorant of facts, but never on the plane of pure principles which alone have an absolutely decisive bearing, whatever their level. This is what is expressed by the verse already quoted: Jalal ad-Din Rumi says in his Mathnawi: Running parallel with this interpretation there is another which concerns the phenomena of the world around us. This new edition of Understanding Islam features a fully revised translation from the French original and contains an extensive Appendix with previously unpublished selections from Schuon’s letters and other private writings.
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unnderstanding Therefore a divine intervention is needed: Schuon’s entire conception of Islam – through t There are metaphysical concepts in this work which makes it something other than an introduction to Islam.
Luqdah rated it really liked it Jun 04, From the point of view of the Religio perennis, the question of the Sunna implies a highly delicate problem, given that the accentuation of the intermediate and social Sunna goes hand in hand with a particular religious psychism, which by definition excludes other equally possible religious psy- 2.
It is illogical and pernicious — both for oneself and for others — to think the truth and to forget generosity. The Sunna comprises several dimensions: His articles in French were collected in about twenty titles in French which were later translated into English as well as many other languages. Dec 03, William rated it it was ok Shelves: This passage is a reply to men who believed, not that hell as such is metaphysically limited, but that the duration of the punishment is equal to that of the sin.
That which is spiritually possible is by the same token legitimate and even necessary in an appropriate context.
But an essential lack of virtue is nevertheless incompatible with transcendent intelligence, just as iwlam virtue is hardly ever found in a fundamentally unintelligent dchuon. So anyone who has experienced the deeper aspects of spirituality of any tradition will find common ground here. Refresh and try again. No doubt it will be said that man is not responsible for his nihilism, that it is science which has slain the gods; but this is an avowal of intellectual impotence, not a title to glory, for he who knows what the gods signify will not let himself be carried away by discoveries in the physical realm — which merely displace sensory symbols, but do not abolish them — and still less by gratuitous hypotheses and the errors of psychology.
And it is from this mysterious heart of the Undertsanding that the second Shahadah springs, like Eve drawn from the side of Adam. Frithjog, how must I attach myself firmly to Thee so that on the day of my Judgement Thou wilt not punish me or turn Understannding face from me?
We hasten to add that in these days the old opposition between West and East is hardly anywhere valid in the political field or is valid only within nations; outwardly there are only variants of the modern spirit which oppose one another. From the Divine to the Human Frithjof Schuon.
Understanding Islam : Frithjof Schuon :
The harshness of certain biological laws must never be confused with that infamy of which man alone is capable by the fact of his perverted theomorphism. Simple title, but has a very good explanation about the esoteric dimension of Islam, which is known also as the kernel of Muslim spirituality If man is will fallen and powerless, God is redeeming Love; if man is intelligence darkened and gone astray, God is the illuminating Truth which delivers; for it is in the nature of knowledge — the adequation intelligence-truth — to render pure and free.
Christ also refused to perform miracles when the tempter urged him to do so, setting aside here the intrinsic meaning of his answers. Just like spiritual exercises, though in a different way, the virtues are fixing agents for what is known by the spirit. The same can be said of initiatory orders. Just as the world is an immeasurable carpet in which everything is repeated within the rhythm of continual change, or again, in which everything remains similar within the framework of the law of differentiation, so too the Quran — and with it the whole of Islam — is a carpet or fabric, in which the center is everywhere repeated in an infinitely varied way and in which the diversity is but a development of the unity.
When it is said that a Bodhisattva sees only space and not its contents, or that he looks on the latter as being space, this means that he sees only Substance, which in relation to the world appears as a void or, on the contrary, that the world appears as avoid in terms of the principial Plenitude; there are here two voids or two plenitudes and they are mutually exclusive, just as in an hourglass the two compartments cannot be simultaneously empty or full.
Schuon’s foundation is always the intrinsic nature of things rather than any confessional point of view.
In this second verse the Divine Names can signify spiritual perspectives and so the religions. All sensory things come forth from ether, which contains all; everything is ether crystallized.
In the Shahadah there is metaphysical discernment between the unreal and the Real, and then combative virtue; this formula is J Oth the sword of knowledge and the sword of the soul, while also marking the peace that Truth brings, serenity in God.
The three virtues of strength, generosity and serenity, as well as the three other virtues, already find expression in the very sound unddrstanding the words of the second testimony of faith Shahadah Muhammadun Rasulu Llah Muhammad is the Messenger of God.
The book contained a lot of information, but was difficult to read and more difficult follow. In order to make our meaning more clear, we must here repeat a haqiqah already touched on in the chapter on the Quran: I practice the understtanding of Love ; 40 in whatsoever direction His caravans advance41 the religion of Love shall be my religion and my faith.
In Sufism it is also said that the divine attributes are unerstanding as such only in respect of the world and that in themselves they are indistinct and ineffable: See also Being Bhagavad Gita 42, 52, 68,87, Bhakti 13, Mar 29, Dina Kaidir Elsouly rated it it was amazing.
This is the strait or narrow gate of the Gospels. There is but one subject, the universal Self, and its existential refractions or ramifications are either Itself or not Itself according to the relationship envisaged. View all 6 comments. Home Contact Us Help Free delivery worldwide.
In Hebrew the word avir designates both air and ether: