Unlimited Quote Collections
Organize your favorite quotes without limits. Create themed collections for every occasion with Premium.
One of the fundamental themes of the Qur'an is man's flight from reality. Given the basic premise that God is, and that His being both transcends and… - Gai Eaton
" "One of the fundamental themes of the Qur'an is man's flight from reality. Given the basic premise that God is, and that His being both transcends and encompasses all existence, then unbelief is precisely such a flight. Men and women throughout the centuries have tried at every opportunity to evade total Reality and to take refuge in little corners of private darkness. Even at the simplest everyday level there is constant avoidance of the thought of death; there is evasion of our inward solitariness, which no amount of conviviality can entirely overcome, and there is a refusal to acknowledge our limitations and our sins. Not only is it the innate tendency of fallen man to 'forget' God, but there comes about a luxuriant growth of forgetfulness in every sphere.
English
Collect this quote
About Gai Eaton
Charles le Gai Eaton (also known as Hasan le Gai Eaton or Hassan Abdul Hakeem; 1 January 1921 – 2010) was a British diplomat, writer, historian, and an Islamic scholar.
Biography information from Wikipedia
Also Known As
Birth Name:
Charles le Gai Eaton
Related quotes. More quotes will automatically load as you scroll down, or you can use the load more buttons.
Additional quotes by Gai Eaton
A generous man is so because he reflects the qualities expressed in the divine Name al-Karim, 'the Generous'. The man who has beauty of character or the woman who has physical beauty reflects something of al-Jamil, and the strong man would have no strength were it not for al-Qawi, 'the Strong', and al-Qahhar, 'the All-Compelling'. But Allah is also and, indeed, essentially al-Ahad, 'the One'; One alone, One who has no partner, the unique, the incomparable. From this name is derived the relative uniqueness of each human being and the fact that each is - at least potentially - a microcosm, a totality.
If the term 'science' has any precise meaning - relating it to knowledge of the real - then it is the science of tawhid. It could be said, and with good reason, that the kafir should never be permitted to approach the physical sciences or to involve himself in them. He does not possess the key to them, and he is therefore bound to go astray and to lead others astray. He divides when he should unite, and his fragmented mind deals only with fragments: it is little wonder that he splits the atom, with devastating results. Those who know nothing of the principle are incompetent to study its manifestations. 'Pursue not that of which thou hast no knowledge. Surely hearing and sight and heart - all these - shall be called to account' (Q.17.36).
It is clear that if we are to fulfill our true function, we must first identify and then become our true selves; the man alienated from his own centre is alienated from all things, not only a stranger to himself but also a stranger in the universe. Yet he cannot find the centre nor can he ‘become himself’ without help. For the Muslim, the Prophet not only shows us the way to the centre but, in a certain sense, is himself the way, since it is by taking him as our model, or by entering into the mound of his personality, that we are best able to travel to our destination. Action which springs from our own true centre - ‘without external cause’, as the dictionary has it - is the only truly ‘spontaneous action, and it is therefore in imitating him that we achieve spontaneity.
Loading...