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The Knowledge of Self

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Source: sacred-texts.com

KNOWLEDGE of self is the key to the knowledge of God, according to the saying: “He who knows himself knows God,”[1] and, as it is Written in the Koran, “We will show them Our signs in the world and in themselves, that the truth may be manifest to them.” Now nothing is nearer to thee than thyself, and if thou knowest not thyself how canst thou know anything else? If thou sayest “I know myself,” meaning thy outward shape, body, face, limbs, and so forth, such knowledge can never be a key to the knowledge of God. Nor, if thy knowledge as to that which is within only extends so far, that when thou art hungry thou eatest, and when thou art angry thou attackest some one, wilt thou progress any further in this path, for the beasts are thy partners in this? But real self-knowledge consists in knowing the following things: What art thou in thyself,

[1. Traditional saying of Muhammad.]

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and from whence hast thou come? Whither art thou going, and for what purpose hast thou come to tarry here awhile, and in what does thy real happiness and misery consist? Some of thy attributes are those of animals, some of devils, and some of angels, and thou hast to find out which of these attributes are accidental and which essential. Till thou knowest this, thou canst not find out where thy real happiness lies. The occupation of animals is eating, sleeping, and fighting; therefore, if thou art an animal, busy thyself in these things. Devils are busy in stirring up mischief, and in guile and deceit; if thou belongest to them, do their work. Angels contemplate the beauty of God, and are entirely free from animal qualities; if thou art of angelic nature, then strive towards thine origin, that thou mayest know and contemplate the Most High, and be delivered from the thraldom of lust and anger. Thou shouldest also discover why thou hast been created with these two animal instincts: whether that they should subdue and lead thee captive, or whether that thou shouldest subdue them, and, in thy upward progress, make of one thy steed and of the other thy weapon.

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The first step to self-knowledge is to know that thou art composed of an outward shape, called the body, and an inward entity called the heart, or soul. By “heart” I do not mean the piece of flesh situated in the left of our bodies, but that which uses all the other faculties as its instruments and servants. In truth it does not belong to the visible world, but to the invisible, and has come into this world as a traveller visits a foreign country for the sake of merchandise, and will presently return to its native land. It is the knowledge of this entity and its attributes which is the key to the knowledge of God.

Some idea of the reality of the heart, or spirit, may be obtained by a man closing his eves and forgetting everything around except his individuality. He will thus also obtain a glimpse of the unending nature of that individuality. Too close inquiry, however, into the essence of spirit is forbidden by the Law. In the Koran it is written: “They will question thee concerning the spirit. Say: ‘The Spirit comes by the command of my Lord.'” Thus much is known of it that it is an indivisible essence belonging to the world of decrees, and

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The higher objectives of the Sharia

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Source: ilmgate.org

By: Mateen A. Khan (translator)

Translators comment: Maqāsid al-Sharī‘ah refers to the set of objectives and goals which the Sharī‘ah strives to establish. For example, the preservation of faith, life, lineage, intellect and property are essential objectives of the Sharī‘ah as propagated by Imam al-Ghazālī. These objectives establish benefits (al-masālih) and remove harms (al-mafāsid) for the individual and community. However, we find that some misconstrue their place and derive rulings from the objectives while going against the primary textual evidences i.e. the Qur’an and Sunnah. For clarification, we turn towards a translated chapter from Usūl al-Iftā’[1] by Mufti Taqi Usmani (May Allah bless and preserve him) entitled Maqāsid al-Sharī‘ah.

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US: cheap foodstuff is making the poor unhealthy

By: Sonali Kohli

Sourcetheatlantic.com/

Americans receiving food aid have much higher rates of diabetes and high blood pressure than the U.S. population as a whole, and some of the habits they resort to in order to stretch their dollars just make the situation worse. The nonprofit Feeding America surveyed 60,000 people who access meal and grocery programs around the country, and the study provides a comprehensive look at who is hungry and seeking help in America.

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The recognition of goodness in another, leaves an impression that helps you also to rise to higher levels.

gb copy The recognition of goodness in another, leaves an impression that helps you also to rise to higher levels.
es copy El reconocimiento de la bondad en sí, deja una impresión que le ayuda también a subir a niveles más altos.
nl copy De erkenning van het goede in een ander, laat een indruk dat je ook helpt om te stijgen naar hogere niveaus.
fr copy La reconnaissance de la bonté dans un autre, laisse une impression qui vous aide également à atteindre des niveaux plus élevés.
de copy Die Anerkennung der Güte in einem anderen, hinterlässt den Eindruck, dass Sie hilft auch, um auf höhere Ebenen steigen.
CN67867 Shànliáng de lìng yī shìbié, liú xià yīgè yìnxiàng, kěyǐ bāngzhù nǐ yě shàngshēng dào gèng gāo de shuǐpíng.
Sweden Erkännandet av godhet i en annan, lämnar ett intryck som hjälper dig också att stiga till högre nivåer.
rus7897 Priznaniye dobra v drugoy, ostavlyayet vpechatleniye , chto pomogayet vam takzhe podnyat’sya na boleye vysokikh urovnyakh.
4523turkey Başka iyilik tanınması, yüksek seviyelere yükselmesi de size yardımcı olan bir izlenim bırakıyor.
images Il riconoscimento della bontà in un altro, lascia l’impressione che ti aiuta anche a salire a livelli più alti.
indonesiaID Pengakuan kebaikan di tempat lain, meninggalkan kesan yang membantu Anda juga untuk naik ke tingkat yang lebih tinggi.