Publications, Volume 16Royal Asiatic Society, 1928 |
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Page i
... , M.A. , & MIRZĀ MUHAMMAD KAZVĪNĪ AND PREFACE ON THE INFLUENCE OF GREEK PHILOSOPHY UPON ṢŪFISM Reprinted with Additions and Corrections ROYAL ASIATIC SOCIETY 22 ALBEMARLE STREET 1928 огр m . S. V. 16 1928 اان First Edition.
... , M.A. , & MIRZĀ MUHAMMAD KAZVĪNĪ AND PREFACE ON THE INFLUENCE OF GREEK PHILOSOPHY UPON ṢŪFISM Reprinted with Additions and Corrections ROYAL ASIATIC SOCIETY 22 ALBEMARLE STREET 1928 огр m . S. V. 16 1928 اان First Edition.
Page viii
... Muhammad ash - Shahrazūri is called by Haji Khalfa “ a metaphysician learned in the inner lights " ( Ishraq ) .1 Shihāb - ud - din as Suhrawardi , who was put to death at Aleppo in 587 A.H. by advice of that valiant defender of the ...
... Muhammad ash - Shahrazūri is called by Haji Khalfa “ a metaphysician learned in the inner lights " ( Ishraq ) .1 Shihāb - ud - din as Suhrawardi , who was put to death at Aleppo in 587 A.H. by advice of that valiant defender of the ...
Page xi
... Muhammad laid chief stress on right conduct , and this consisted in implicit obedience to every one of Allah's ... Muḥammad . Jorjānī defines Islām as unquestioning obedience and submission to Allah's commands ( Notices et Extraits des ...
... Muhammad laid chief stress on right conduct , and this consisted in implicit obedience to every one of Allah's ... Muḥammad . Jorjānī defines Islām as unquestioning obedience and submission to Allah's commands ( Notices et Extraits des ...
Page 2
... Muḥammad , the standard - bearer of praise and possessor of " the glorious station " , and upon his family , and upon ... Muhammad , that thy Lord will raise thee to a glorious station " ( Koran , xvii , 81 ) , interpreted to mean his ...
... Muḥammad , the standard - bearer of praise and possessor of " the glorious station " , and upon his family , and upon ... Muhammad , that thy Lord will raise thee to a glorious station " ( Koran , xvii , 81 ) , interpreted to mean his ...
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Popular passages
Page 34 - But the natural man receiveth not the things of the spirit of God ; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man.
Page 29 - On the other hand, viewed in His aspect of multiplicity and plurality, under which He displays Himself when clothed with phenomena, He is the whole created universe. Therefore the universe is the outward visible expression of the Real, and the Real is the inner unseen reality of the universe. The universe before it was evolved to outward view was identical with the Real; and the Real after this evolution is identical with the universe.
Page 37 - TIS HE WHO LIVES WITHIN OUR FORMS " Both power and being are denied to us, The lack of both is what's ordained for us ; But since 'tis He who lives within our forms, Both power and action are ascribed to us. Your " self " is non-existent, knowing one ! Deem not your actions by yourself are done ; Make no wry faces at this wholesome truth— " Build the wall ere the fresco is begun.
Page 2 - Remove from our eyes the veil of ignorance, and show us things as they really are. Show not to us non-existence as existent, nor cast the veil of non-existence over the beauty of existence. Make this phenomenal world the mirror to reflect the manifestations of thy beauty, and not a veil to separate and repel us from Thee. Cause these unreal phenomena of the universe to be for us the sources of knowledge and insight, and not the cause of ignorance and blindness. Our alienation and severance from Thy...
Page 3 - After a request to his readers to refrain from " cavilling and animadversion," he continues, this time in verse : Believe me, I am naught — yea, less than naught. By naught and less than naught what can be taught ? * The Persian Mysties : Jaiau'd-Din.
Page 6 - The Absolute Beauty is the Divine Majesty endued with [the attributes of] power and bounty. Every beauty and perfection manifested in the theatre of the various grades of beings is a ray of His perfect beauty reflected therein. It is from these rays that exalted souls have received their impress of beauty and their quality of perfection. Whosoever is wise derives his wisdom from Divine wisdom. * The first verse belongs to
Page 50 - ... works.) He, praised be his name, exists after such a manner that nothing besides him hath any being but what is produced by his operation, and floweth from his justice after the best, most excellent, most perfect, and most just model. He is, moreover, wise in his works, and just in his decrees.
Page 33 - The glorious God, whose bounty, mercy, grace, And loving-kindness all the world embrace, At every moment brings a world to naught, And fashions such another in its place. All gifts soever unto God are due, Yet special gifts from special " Names " ensue ; At every breath one " Name " annihilates, And one creates all outward things anew.* THE GOD BEHIND THE VEIL " 0 fairest rose, with rosebud mouth...
Page 56 - If the tumult of the flesh were hushed; hushed these shadows of earth, sea, and sky ; hushed the heavens and the soul itself, so that it should pass beyond itself and not think of itself; if all dreams were hushed, and all sensuous revelations, and every tongue and every symbol ; if all that comes and goes were hushed — they all proclaim to him that hath an ear: 'We made not ourselves : He made us who abideth for ever...
Page 57 - But suppose that having delivered their message, they held their peace, turning their ear to Him Who made them and that He alone spoke, not by them, but for Himself, and that we heard His word, not by any fleshly tongue, nor by an angel's voice, nor in the thunder, nor in any similitude, but His voice Whom we love in His creatures.