“Allah has three thousand names. A thousand are known to the angels and no one else. A thousand are known to the prophets and no one else.
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And three hundred are in the Torah, three hundred in the Gospel, three hundred in the Zabor, and ninety-nine in the Holy Qur'an. And Allah has hidden a name in the latter.
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The meaning of all these three thousand names is included in these three names (Allah, the Most Gracious (al-Rahman), the Most Merciful (al-Rahim)). Whoever knows this and recites them will be like the one who calls Allah by all His names.
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Imam Ghazali summarizes the signs of good character in his Ihya ulum al-din by noting that good character is Iman or true faith, while bad character is nifaq or hypocrisy. He then adds the following summary of the marks of good character:
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It is to be very modest and shy, to do little harm and much good, be truthful of speech, few of words and many of works, few of sins. It is to mind one's own business, be kind and solicitous, faithful in keeping ties with others; to
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be dignified, always patient, ever thankful; be satisfied with little, clement, gentle, without lust or greed, and feel empathy with others. It is not to curse, revile, bear tales between people, or slander; or show rude overhaste, be malicious, stingy, or envious. It
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The 'Alawī tarīqa is the tarīqa of Ahl al-Bayt (members of the Prophet's House) par excellence. This is not to say that other tarīqas are not, since most Sufi masters are of either Hasanī or Husaynī descent,
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but that the 'Alawis are to this day so permeated with the original spirit of Ahl al-Bayt that it is impossible to mention either without recalling the other.
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The fact that the tarīqa is transmitted by one generation of masters after another rather than by single chains and that most of the disciples are themselves sharifs reinforces this quality so much so that they are referred to simply as al-sada.
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This is how the Qur’ān should be viewed by Muslims today: a living dynamic agent in society, especially in view of the widening gap between Islam and the reality of their daily life.
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We seem to view the Qur’ān as an abstract thing that has no historical living reality. We no longer perceive of it as the force that once shaped Islamic life and society, or the source of the daily orders that Muslims used to receive and act upon.
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Our perception of the Qur’ān has died, or at least has gone into a coma, and its true original image has faded from Muslim minds today. We have grown accustomed to listening to the Qur’ān recited by beautiful voices in melodious ways and to being moved
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