As the specter of religious extremism has become a fact of life today, the temptation is great to allow the evil actions and perspectives of a minority to represent an entire tradition. In the case of Islam, there has been much recent confusion in the Western world centered on distorted portrayals of its core values. Born of ignorance, such confusion feeds the very problem at hand.
In The Heart of Islam one of the great intellectual figures in Islamic history offers a timely presentation of the core spiritual and social values of Islam: peace, compassion, social justice, and respect for the other. Seizing this unique moment in history to reflect on the essence of his tradition, Seyyed Hossein Nasr seeks to "open a spiritual and intellectual space for mutual understanding." Exploring Islamic values in scripture, traditional sources, and history, he also shows their clear counterparts in the Jewish and Christian traditions, revealing the common ground of the Abrahamic faiths.
Nasr challenges members of the world's civilizations to stop demonizing others while identifying themselves with pure goodness and to turn instead to a deeper understanding of those shared values that can solve the acute problems facing humanity today. "Muslims must ask themselves what went wrong within their own societies, " he writes, "but the West must also pose the same question about itself... whether we are Muslims, Jews, Christians, or even secularists, whether we live in the Islamic world or in the West, we are in need of meaning in our lives, of ethical norms to guide our actions, of a vision that would allow us to live at peace with each other and with the rest of God's creation." Such help, he believes, lies at the heart of every religion and can lead the followers of the Abrahamic religions (Judaism, Christianity, and Islam) as well as other religious and spiritual traditions to a new future of mutual respect and common global purpose.
The Heart of Islam is a landmark presentation of enduring value that offers hope to humanity, and a compelling portrait of the beauty and appeal of the faith of 1.2 billion people.
Frequently asked questions
Simply head over to the account section in settings and click on “Cancel Subscription” - it’s as simple as that. After you cancel, your membership will stay active for the remainder of the time you’ve paid for. Learn more here.
At the moment all of our mobile-responsive ePub books are available to download via the app. Most of our PDFs are also available to download and we're working on making the final remaining ones downloadable now. Learn more here.
Both plans give you full access to the library and all of Perlego’s features. The only differences are the price and subscription period: With the annual plan you’ll save around 30% compared to 12 months on the monthly plan.
We are an online textbook subscription service, where you can get access to an entire online library for less than the price of a single book per month. With over 1 million books across 1000+ topics, we’ve got you covered! Learn more here.
Look out for the read-aloud symbol on your next book to see if you can listen to it. The read-aloud tool reads text aloud for you, highlighting the text as it is being read. You can pause it, speed it up and slow it down. Learn more here.
Yes, you can access The Heart of Islam by Seyyed Hossein Nasr in PDF and/or ePUB format, as well as other popular books in Theology & Religion & Islamic Theology. We have over one million books available in our catalogue for you to explore.
The Unity of Truth and the Multiplicity of Revelations
Say: He, God, is One, God the Self-Sufficient Besought of all. He begetteth not, nor is begotten, and none is like Him.
Quran 112: v.1-41
GOD THE ONE
At the heart of Islam stands the reality of God, the One, the Absolute and the Infinite, the Infinitely Good and All-Merciful, the One Who is at once transcendent and immanent, greater than all we can conceive or imagine, yet, as the Quran, the sacred scripture of Islam, attests, closer to us than our jugular vein. The One God, known by His Arabic Name, Allah, is the central reality of Islam in all of its facets, and attestation to this oneness, which is called tawh
d, is the axis around which all that is Islamic revolves. Allah is beyond all duality and relationality, beyond the differences of gender and of all qualities that distinguish beings from each other in this world. Yet He is the source of all existence and all cosmic and human qualities as well as the End to Whom all things return.
To testify to this oneness lies at the heart of the credo of Islam, and the formula that expresses the truth of this oneness, L
il
ha illa’Ll
h, “There is no god but God,” is the first of two testifications (shah
dahs) by which a person bears witness to being a Muslim; the second is Muhammadun ras
l All
h, “Mu
ammad is the messenger of God.” The oneness of God is for Muslims not only the heart of their religion, but that of every authentic religion. It is a reassertion of the revelation of God to the Hebrew prophets and to Christ, whom Muslims also consider to be their prophets, the revelation of the truth that “The Lord is one,” the reconfirmation of that timeless truth that is also stated in the Catholic creed, Credo in unum Deum, “I believe in one God.” As the Quran states, “We have never sent a messenger before thee except that We revealed to him, saying, ‘There is no god but I, so worship Me’ ” (21:25). Like countless Muslims, when I read the names of the prophets of old in the Quran or in the traditional prayers, I experience them as living realities in the Islamic universe, while being fully conscious of the fact that they are revered figures in Judaism and Christianity. I also remain fully aware that they are all speaking of the same God Who is One and not of some other deity.
The One God, or Allah, is neither male nor female. However, in the inner teachings of Islam His Essence is often referred to in feminine form and the Divinity is often mentioned as the Beloved, while the Face He has turned to the world as Creator and Sustainer is addressed in the masculine form. Both the male and the female are created by Him and the root of both femininity and masculinity are to be found in the Divine Nature, which transcends the duality between them. Furthermore, the Qualities of God, which are reflected throughout creation, are of a feminine as well as a masculine nature, and the traditional Islamic understanding of the Divinity is not at all confined, as some think, to a purely patriarchal image.
The Quran, which is the verbatim Word of God for Muslims, to be compared to Christ himself in Christianity, reveals not only the Supreme Name of God as Allah, but also mentions other “beautiful Names” of God, considered by traditional sources to be ninety-nine in number, Names revealing different aspects of the Divinity. The Quran states, “To God belong the most beautiful Names (al-asm
’ al-husn
). Call on Him thereby” (7:180). These Names are divided into those of Perfection (Kam
l), Majesty (Jal
l), and Beauty (Jam
l), the first relating to the essential oneness of God Himself beyond all polarization and the last two to the masculine and feminine dimensions of reality in divinis (in the Divine Order). The Names of Majesty include the Just, the Majestic, the Reckoner, the Giver of Death, the Victorious, and the All-Powerful, and those of Beauty, the All-Merciful, the Forgiver, the Gentle, the Generous, the Beautiful, and Love. For Muslims the whole universe consists of the reflection in various combinations of the Divine Names, and human life is lived amid the polarizations and tensions as well as harmony of the cosmic and human qualities derived from these Names. God at once judges us according to His Justice and forgives us according to His Mercy. He is far beyond our reach, yet resides at the center of the heart of the faithful. He punishes the wicked, but also loves His creatures and forgives them.
The doctrine of God the One, as stated in the Quran, does not only emphasize utter transcendence, although there are powerful expressions of this truth such as All
hu akbar, usually translated as “God is great,” but meaning that God is greater than anything we can conceive of Him, which is also attested by the apophatic theology of both the Catholic and Orthodox churches as well as by traditional Judaism. The Quran also accentuates God’s nearness to us, stating that He is closer to us than ourselves and that He is present everywhere, as when it states: “Whithersoever ye turn, there is the Face of God” (2:115). The traditional religious life of a Muslim is based on a rhythmic movement between the poles of transcendence and immanence, of rigor and compassion, of justice and forgiveness, of the fear of punishment and hope for mercy based on God’s love for us. But the galaxy of Divine Names and the multiplicity of Divine Qualities reflected in the cosmos and within the being of men and women do not distract the Muslim for one moment from the oneness of God, from that Sun before whose light all multiplicity perishes. Striving after the realization of that oneness, or tawh
d, is the heart of Islamic life; and the measure of a successful religious life is the degree to which one is able to realize tawh
d, which means not only oneness, but also the integration of multiplicity into Unity.
Moreover, since there is no official sacerdotal authority in Islam like the magisterium in Roman Catholic Christianity, the authenticity of one’s faith in Islam has by and large been determined by the testification of tawh
d, while the degree of inward realization of this truth has remained a matter to be decided by God and not by external authorities. This has been the general norm in Islamic history, but there have also been exceptions, and there are historical instances when a particular group or political authority has taken it upon itself to determine the authenticity or lack thereof of the belief in tawh
d of a particular person or school. But there has never been an Inquisition in Islam, and there has been greater latitude in the acceptance of ideas, especially mystical and esoteric ones, than in most periods of the history of Western Christianity before the penetration of modernism into Christian theology itself.
Now, although Islam is based on the reality of God, the One, in His Absoluteness and Suchness, it also addresses humanity in its essential reality, in its suchness. Man, in the traditional sense of the term corresponding to ins
n in Arabic or homo in Greek and not solely the male, is seen in Islam not as a sinful being to whom the message of Heaven is sent to heal the wound of the original sin, but as a being who still carries his primordial nature (al-fitrah) within himself, although he has forgotten that nature now buried deep under layers of negligence. As the Quran states: “[God] created man in the best of stature (ahsan al-taqw
m)” (95:4) with an intelligence capable of knowing the One. The message of Islam is addressed to that primordial nature. It is a call for recollection, for the remembrance of a knowledge kneaded into the very substance of our being even before our coming into this world. In a famous verse that defines the relationship between human beings and God, the Quran, in referring to the precosmic existence of man, states, “’Am I not your Lord?’ They said: ‘Yes, we bear witness’ ” (7:172). The “they” refers to all the children of Adam, male and female, and the “yes” confirms the affirmation of God’s Oneness by us in our pre-eternal ontological reality.
Men and women still bear the echo of this “yes” deep down within their souls, and the call of Islam is precisely to this primordial nature, which uttered the “yes” even before the creation of the heavens and the earth. The call of Islam therefore concerns, above all, the remembrance of a knowledge deeply embedded in our being, the confirmation of a knowledge that saves, hence the soteriological function of knowledge in Islam. Islam addresses the human being not primarily as will, but as intelligence. If the great sin in Christianity is disobedience, which has warped the will, the great sin in Islam is forgetfulness and the resulting inability of the intelligence to function in the...
