Abu Idris

  Click here to download the PDF Contents Introduction by Professor Dr. Ali Gomaa xi Author’s Introduction xiii THE BOOK OF ILLUMINATIONS The Purpose and Methodology of this Study 3 Reconciling Revelation and Sufi Teachings 3 The Importance of the Sheikh 6 Explaining the Reality of Illuminations (Ishrāqāt) 8 The Lexical Meaning of Illumination 8 The Terminological Meaning of Illumination 9 Types of Illumination: A Partial List 13 I. Inrush (Wārid) Effects of the Inrush Depend on the Disciple (Murīd) 14 Nuance Regarding the Effects of Inrushes in Certain Seekers and the Reason for It 15 Should the Disciple Rejoice in Inrushes? 18 The Inrush after Remembrance (Dhikr) 19 The Sign of a Divine Inrush 20 Supplement: Some of Ibn ‘Atā’illāh’s Aphorisms Regarding Inrushes 20 II. Incoming Thoughts (Khawātir) Criteria for Accepting Incoming Thoughts 25 Supplement: Eliminating Vile Incoming Thoughts—Importance and Means 26 III. Allusions (Ishārāt) Allusions in the Noble Qur’an 30 Supplemen...

Qabd - Manazil As-Saireen ( Dr. Hatem Al-Haj's Translation ) Allah, the Almighty, said: {Thereafter We grasped it to Us, an easy (or gradual) grasping.} [al-Furqân 25:46] 725 قَالَ اللهُ عَزَّ وَجَلَّ: "ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا" Constriction in this chapter refers to the station of the precious ones 726 whom the Real has spared for Himself. 727 They are of three groups: الْقَبْضُ فِي هَذَا الْبَابِ اسْمٌ يُشَارُ بِهِ إِلَى مَقَامِ الضَّنَائِنِ الَّذِينَ ادَّخَرَهُمُ الْحَقُّ اصْطِنَاعًا لِنَفْسِهِ. وَهُمْ ثَلَاثُ فِرَقٍ: A group that He protectively constricted towards Himself, sparing them from the eyes of the people. 728 فِرْقَةٌ قَبْضُهُمْ إِلَيْهِ؛ قَبْضُ التَّوَقِّي، فَضَنَّ بِهِمْ عَنْ أَعْيُنِ الْعَالَمِينَ. A group that He constricted towards Himself by covering them with the garment of disguise729 and draping them with forms,730 so He concealed them from the eyes of the people. 731 وَفِرْقَةٌ قَبَضَهُمْ بِسِتْرِهِمْ فِي لِبَاسِ التَّلْبِيسِ، و...

From the infancy Gospel of Thomas ( Source ) 3 And a certain Jew when he saw what Jesus did, playing upon the Sabbath day, departed straightway and told his father Joseph: Lo, thy child is at the brook, and he hath taken clay and fashioned twelve little birds, and hath polluted the Sabbath day. 4 And Joseph came to the place and saw: and cried out to him, saying: Wherefore doest thou these things on the Sabbath, which it is not lawful to do? But Jesus clapped his hands together and cried out to the sparrows and said to them: Go! and the sparrows took their flight and went away chirping. 5 And when the Jews saw it they were amazed, and departed and told their chief men that which they had seen Jesus do. The Second Gospel of the Infancy of Jesus Christ This is also known as The Infancy Gospel of Thomas – probably a fragment of the Gospel of Thomas, and was written around 140 CE.[2] 1. “I, Thomas, an Israelite, judged it necessary to make known to our brethren among the Gentiles, the act...

Uzair as Son of God - Notes on the Rabbinical Identity of Uzair Who was Uzair عُزَيْر of Surah At-Tawba 9:30? Though Uzair is absent in the hadith, tafsir concludes that this Uzair was the Israelite prophet Ezra. But what does the cultural landscape of Late Antique Arabia have to say about a 'son of God' named Uzair? Let's have a look. One problem in equating Uzair with Ezra (by interpreting the name as a diminutive and derogative form of ‘Azr) is that no Jewish literature or tradition exists that attests to Ezra’s divination. Arye Olman's paper, “Uzair As a Son of Allah,” has a convincing suggestion for the identity of Uzair. This theory is based on existing Rabbinic tradition. Olman suggests that Uzair is rather a distorted form of the name Uza. Uza should not be confused with the goddess al-Uzza (Q 53:19-20) well known to Arabs as a female deity; she could not have been "the son of God” even though she is named the “daughter of Allah” in “satanic ayahs." He...