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For Muslims the Quran is the Word of God; it is sacred scripture, not a work of "literature," a manual of law, or a text of theology, philosophy or h… - Hossein Nasr
" "For Muslims the Quran is the Word of God; it is sacred scripture, not a work of "literature," a manual of law, or a text of theology, philosophy or history although it is of incomparable literary quality, contains many injunctions about a Sacred Law, is replete with verses of metaphysical, theological, and philosophical significance, and contains many accounts of sacred history. The unique structure of the Quran and the flow of its content constitute a particular challenge to most modern readers. For traditional Muslims the Quran is not a typical "read" or manual to be studied. For most of them, the most fruitful way of interacting with the Quran is not to sit down and read the Sacred Tex from cover to cover (although there are exceptions, such as completing the whole text during Ramadan). it is, rather, to recite a section with full awareness of it as the Word of God and to meditate upon it as one whose soul is being directly addressed, as the Prophet's soul was addressed during its revelation. ... In this context it must be remembered that the Quran itself speaks constantly of the Origin and the Return, of all things coming from God and returning to Him, who himself has no origin or end. As the Word of god, the Quran also seems to have no beginning and no end. Certain turns of phrase and teachings about the Divine Reality, the human condition, the life of this world, and the Hereafter are often repeated, but they are not mere repetitions. Rather each iteration of a particular word, phrase, or verse opens the door of a hidden passage to other parts of the Quran. Each coda is always a prelude to an as yet undiscovered truth.
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About Hossein Nasr
(Persian: سید حسین نصر, born April 7, 1933) is an Iranian philosopher, theologian and Islamic scholar. He is the University Professor of Islamic studies at George Washington University.
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The noble Quran mentions concerning the Spirit that it is “from the command of my Lord” (qul al-rūh min amri rabbī) (XVII.85). No contact with the Spirit is possible save through the dimension of transcendence, which stands always before man and which connects him with the Ultimate Reality whether It be called the Lord or Brahman or śūnyata. To forget the Spirit and settle for its earthly reflections alone is to be doomed to the world of multiplicity, to separation, division and finally aggression and war. No amount of extolling the human spirit can fill the vacuum created by the forgetting of the Spirit which kindles the human soul but is not itself human. It is necessary to realize the unity of the Spirit behind the multiplicity of religious forms in order to reach the peace that human beings seek. The human spirit as understood in the humanist sense is not sufficient unto itself to serve as basis for the unity of humanity and human understanding across cultural and religious frontiers.
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Through the downward flow of the river of time and the multiple refractions and reflections of Reality upon the myriad mirrors of both macrocosmic and microcosmic manifestation, knowledge has become separated from being and the bliss or ecstasy which characterizes the union of knowledge and being. Knowledge has become nearly completely externalized and desacralized, especially among those segments of the human race which have become transformed by the process of modernization, and that bliss which is the fruit of union with the One and an aspect of the perfume of the sacred has become well-nigh unattainable and beyond the grasp of the vast majority of those who walk upon the earth. But the root and essence of knowledge continues to be inseparable from the sacred for the very substance of knowledge is the knowledge of that reality which is the Supreme Substance, the Sacred as such, compared to which all levels of existence and all forms of the manifold are but accidents.
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