Frontmatter

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The Mosque

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Contents

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Foreword

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pp. ix-xvi

This is a remarkable little book. As I read it through I was astonished at Dr. Mahmutc´ehajic´’s ability to reformulate classical positions of Muslim thinkers and spiritual teachers in fresh and original ways. Despite his use of a nondenominational language, he is completely in line with the Islamic intellectual tradition...

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Introduction

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pp. xvii-xx

Man exists in space and time. At any space and time we can turn in any number of potential directions—but none can bring us fulfillment, for nothing that happens to us is enough in itself. But all boundedness in space and time has the potential to direct us toward the Boundless, that which lies beyond all boundaries...

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Chapter 1. The Self and the self

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pp. 1-4

The Complete Self cannot be Complete, and free itself from concealment, without becoming manifest—and It can become manifest only in the contingent self. In becoming manifest, It speaks of Itself as Completeness in the contingent...

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Chapter 2. The Self That Speaks

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pp. 5-8

The words ‘‘Verily I am God; there is no god but I; therefore serve Me,’’1 which are both Divine and human, testify both to the Complete and to the contingent. In that the words come from the Complete, they assume a listener who is meant to hear them; and in being heard, the words become the listener’s...

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Chapter 3. The World

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pp. 9-12

God is both hidden and open, one and many, and therefore the self can turn toward Him from any level of memory; this testifies to how all names are encompassed by the Sacred Name, and by His Mercy which, as He says, encompasses...

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Chapter 4. Humankind

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pp. 13-16

As it was God who offered us the covenant based on ‘‘confidence,’’ His obligation is the greater. There is no ignorance or violence in God: He is Complete. This means that His trust in the covenant that results from the offer is also Complete. The fact that this covenant with God is a relationship of choice, of confidence...

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Chapter 5. The Book

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pp. 17-20

The universe is a table containing all of God‘s separate signs; these reveal the potential that lies in the hidden treasury of the Divine Self. Every sign is a manifestation of that Word which is one and the same, the Word which is in every sign and contains the whole of knowledge. The Word was sent down by God into the human self...

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Chapter 6. Dignity

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pp. 21-24

Humankind was created in ‘‘the fairest stature’’—that is, in supreme uprightness or verticality. As created beings, our original nature wholly reflects the will of God. At the core of our selves we open ourselves to a meeting with that will, which means that our original uprightness is the unity of two wills, the Divine and the human...

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Chapter 7. Arrival and Return

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pp. 25-28

All that exists comes from God. The whole of creation and every individual thing has God as its Other; but God has no other of His own.1 Hence every phenomenon perceives Him as both infinitely close and infinitely far. He is God, the One; and in that oneness He is the Allfaithful, 2 loving and knowing. His love demands to be known, and He is flow and change. Every moment of time...

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Chapter 8. Space

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pp. 29-32

The whole of existence, all the heavens and all the earth, forms a space for the Self to reveal Itself. But although space and time have no reality without the Self, they are not the same as the Self. The Self is goodness, but also infinite potential. Its creation out of goodness also testifies to non-Self, that which is not the first principle. All phenomena in space are signs which reveal...

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Chapter 9. Time

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pp. 33-36

‘‘I am the Hidden Treasure’’ means that the divine I is eternal and infinite. ‘‘I love to be known, hence I created the creatures’’ tells how time and space reveal the eternal and infinite. Since the human self is the sum of everything in the universe, it gathers time and space into itself...

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Chapter 10. Nature

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pp. 37-40

The world, as the differentiation of His Names into multiplicity, is the place that reveals non-place. We are created in the image of our Creator, and placed on earth to be its stewards. But we too, being created, are just as subordinate as everything else in the outer world. This subordination lies beyond multiplicity,...

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Chapter 11. The Opening

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pp. 41-44

The Divine I creates through the word and speaks through the act of creation. His undifferentiated word incorporates all names, and creation reveals them as signs in the outer and inner world. Every sign is imbued with the Truth, and manifests one or more of Its names and attributes, though in the ineffable Name of God they are supremely undifferentiated...

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Chapter 12. The Debt

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pp. 45-48

The testimony that there is no god but God and that the Praiser is His messenger comes from the will of the self, which contains the Will of the Self. These two wills are free, and hence they can be linked by trust. Since the will of the self is contingent, it can be guided and won over by aligning itself with the Will of the Self...

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Chapter 13. Poverty

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pp. 49-52

Although the heavens and the earth, like humankind itself, were created to make it known that He Is the Truth, they are all poor, utterly poor, for they give nothing to God. Whenever the self becomes fixated on the world or with itself, though both are merely signs of God, it takes these signs to be gods—that is, it associates other things with God...

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Chapter 14. Mary

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pp. 53-56

The innermost part of every mosque is its mihrab—the niche in the wall that faces toward Mecca. Every mosque has at least one door through which it may be entered physically; but the mihrab can be described as the door which all the signs within the mosque speak of, and which all its paths lead toward...

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Chapter 15. ‘‘Purify My House’’

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pp. 57-60

One of the Messenger traditions relates that the first mosque to be built on this earth was the one in the Bekka valley, which God sent down as a sign of His covenant with Adam, when Adam was banished from Eden and began his earthly...

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Chapter 16. The Ascension

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pp. 61-64

Human dignity is inseparable from free will, which comprises all potential, from self-realization to the furthest bounds of non-reality. This means that only the self can choose to face the Self or the non-Self. Everything else in existence chooses the Self by its very nature...

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Chapter 17. The Holy

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pp. 65-68

God says: ‘‘Alif Lam Mim. That is the Book, wherein is no doubt, a guidance to the conscious who believe in the Unseen.’’1 The three characters that begin this statement reveal the oneness of the word that is confirmed by a countless multitude of manifestations—the world and humankind as a book with two aspects. The first is differentiated and scattered through the outer world...

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Chapter 18. The Name

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pp. 69-72

The more we become accustomed to the space that receives us, the more it presents to us the side that faces non-Self, nothingness. Habit leads us to believe that the place where we are is at the top of the ladder by which we climbed to it—that we are at the summit, the end of the ascent...

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Chapter 19. The Peace

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pp. 73-76

When we accept the call to turn our face toward the Holy Mosque in the sacred Vale of Tears,1 we become a point on the circle formed by all the potential responders to that call. All these responders face the Center that is one and the same...

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Afterword

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pp. 77-80

The mosque is a place where we meet the Supreme Being by expressing our submission and that of the world to Him. This submission, however, involves not only love and knowledge of the Supreme, but also a connection with the world as a whole. The mosque may be any place in all of existence. The mosque is our relationship...

Notes

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pp. 81-94

Bibliography

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pp. 95-96

Index

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pp. 97-101