Death and the Dervish (Writings from an Unbound Europe) by Mesa Selimovic

By Mesa Selimovic

Translated through Bogdan Rakic and Stephen M. Dickey
Introduction via Henry R. Cooper, Jr.

Sheikh Nuruddin is a dervish at a Sarajevo monastery within the eighteenth century throughout the Turkish profession. while his brother is arrested, he descends into the Kafkaesque international of the Turkish gurus for you to discover what has occurred. As he does so, he starts off to query his kinfolk with society as a complete and, ultimately, his existence offerings generally. highly profitable whilst released within the Nineteen Sixties, demise and the Dervish looks right here in its first English translation.

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Death and the Dervish (Writings from an Unbound Europe)

Translated through Bogdan Rakic and Stephen M. Dickey
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Sheikh Nuruddin is a dervish at a Sarajevo monastery within the eighteenth century throughout the Turkish career. while his brother is arrested, he descends into the Kafkaesque global of the Turkish gurus with the intention to discover what has occurred. As he does so, he starts off to query his relatives with society as an entire and, finally, his lifestyles offerings often. highly winning while released within the Sixties, demise and the Dervish seems the following in its first English translation.

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Allaah says (interpretation of the meaning): “That is because Allaah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And verily, Allaah He is the Most High, the Most Great” [al-Hajj 22:62] Calling them gods does not give them the rights of divinity. Allaah says (interpretation of the meaning): “They are but names which you have named you and your fathers for which Allaah has sent down no authority” [al-Najm 53:23] Allaah tells us that Yoosuf (peace be upon him) said to the prison guard (interpretation of the meaning): “Are many different lords (gods) better or Allaah, the One, the Irresistible?

The same applies to righteous deeds. If a person does good deeds physically more than another, the one who does more will have more eemaan than the one who does less. This is stated in the Qur’aan and Sunnah – I mean the fact that eemaan may increase and decrease. ” As for those who believe, it has increased their Faith, and they rejoice. ” Thus eemaan increases and decreases. Majmoo’ Fataawa wa Rasaa’il Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him), vol. 1, p.

But Allaah is Rich (Free of all needs), Worthy of all praise” [Faatir 35:15] This aayah indicates that people are in need of their Lord in all their affairs, and for their very existence and survival, to benefit them and keep them safe from all evils. Allaah is the One Who bestows all that. Allaah says (interpretation of the meaning), “Allaah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life (on the Day of Resurrection)” [al-Room 30:40] 19 “And whatever of blessings and good things you have, it is from Allaah” [al-Nahl 16:53] Allaah is free from any need of His slaves and to Him belongs all dominion and praise.

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