With the revival of interest in Islam in our times, the Qur'an is also being read increasingly, especially by the intellectuals: Muslims and non-Muslims alike. However, and although its message and central theme have been stated in unambiguous terms, its translation fails to impart the same meaning with the same effect. Additionally, the Qur'an deals with every subject of human concern and gives guidelines for application to life and society. This increases its scope widely, and requires on the part of the reader's knowledge of various disciplines for proper appreciation of its message.It is specially important to know how the Qur'an was understood by those who received it first: Prophet Muhammad (SAW), on whom be Allah's peace, and his immediate followers. Second in order of interest and importance would be to know how the scholars of Islam have understood it in every age. The present work endeavours in the main to provide this information. However, it also presents useful notes, variant notes, variant opinions, anecdotes and legal points - from commentaries old and new.

First published in 1986. This volume brings together five lectures which were originally delivered at different sessions of the famous Eranos Conferences in Ascona, Switzer□land. Henry Corbin himself had outlined the plan for this book, whose title suggests that these diverse studies converge on a common spiritual centre.

"While the Hebrew Bible and the New Testament are understood to be related texts, the sacred scripture of Islam, the third Abrahamic faith, has generally been considered separately. Noted religious scholar Gabriel Said Reynolds draws on centuries of Qur'anic and Biblical studies to offer rigorous and revelatory commentary on how these holy books are intrinsically connected."--Dust jacket.

Kitab Al I'tisam seems to have been written by Al Shatibi "May Allah (swt) have mercy on him" for his disciples and the scholars and students of knowledge, rather than for the laymen and commoners among the people. He underwent great difficulties to achieve this glorious task. The book is indeed a scientific encyclopedia, which includes a lot of benefits and unique issues, which make its holder and carrier dispense with anything else, in residence as well as on journey. He prefaced the book with a wonderful and concentrated introduction, in which he talked about the alienation of Islam, and the emergence and spread of the religious innovations, which motivated him to write his book, in the hope it would benefit the Muslims in the world and the hereafter. He divided the book into ten section, each including many chapters as required by content and in-depth explanation of the issues: 1. Definition and meaning of religious innovation 2. Condemnatino of religious innovation, and the evil consequences of its men; 3. Condemantion of religious innovations in general, and all changes made in the religion, in which he discussed the malicious allegations of the religious innovators and those of scholars who regard good or bad the religious innovations. 4. The appraoches of religious innovators in attestation; 5. The real and additional religious innovations, and the difference between them; 6. The rulings of the religious innovations, which are not of the same rank; 7. The innovation, whether it pertains to the acts of worship in particular, or includes also the normal habits; 8. The difference between the benefits which were not specifically addressed with Islamic text, and the appreciation; 9. The reason for which the sects of religious innovators broke away from the established community of the Muslims; 10. The straight path from which the religious innovators deviated

This book is a collection of 99 sohbets or speeches delivered by the Sheikh of the Sufi Order Naqshbandi, Mawlana Sheikh Nazim al-Haqqani ar Rabbani . Several themes are discussed, such as Islam, love, truth, spirituality, etc. Only by the light of the Spiritual Path and the mystic way can the Truth be discovered. In order for one to truly witness the Perfection of the Absolute, one must see with one's inner being, which perceives the whole of Reality. This witnessing happens when one becomes perfect, losing one's (partial) existence in the Whole. If the Whole is likened to the Ocean, and the part to a drop, the sufi says that witnessing the Ocean with the eye of a drop is impossible. However, when the drop becomes one with the Ocean, it sees the Ocean with the eye of the Ocean .

The World`S Most Detailedand Comprehensive Persian-English Dictionary.

The Sufi commentary on the Qur'an by 'Abd al-Razzaq al-Kashani (Ta'wilat al-Qur'an)--long believed to have been written by Muhyi al-Din Ibn 'Arabi (d. 1240)--is one of the masterpieces of Sufi exegesis. It is a complete commentary on the Qur'an, commenting on every chapter but not on every verse. A Sufi Commentary on the Qur'an is the first translation into English of this seminal work. Though little is known about the life of 'Abd al-Razzaq al-Kashani (d. between 1329-35), it is accepted that he studied under Mu'ayyid al-Din al-Jandi, who himself had studied with Sadr al-Din Qunawi, the stepson of Ibn 'Arabi and leading exponent of Akbarian doctrine. Despite the paucity of information on his life, Kashani is recognised for the significant contribution he made to the school of Ibn 'Arabi; his influence and legacy lie in his systemisation of the ideas and thoughts of Ibn 'Arabi. The central theme of Kashani's commen-tary on the Qur'an is gnosis or direct experiential knowledge of God: the seeker of the Divine is to engage in dedicated spiritual exertion in conformity with the Sacred Law until the heart becomes illu-minated. The Ta'wilat al-Qur'an has been translated in two volumes: Volume I includes the commentary from the first Chapter, The Opening (al-Fatiha), until the eighteenth Chapter, The Cave (al-Kahf); while Volume II includes the commentary from Chapter nineteen, Mary (Maryam), to the end of the Qur'an.