On the Ninety-Nine Beautiful Names of God (Ghazali Series) by Abu Hamid Muhammad al-Ghazali, David Burrell, Nazih Daher

By Abu Hamid Muhammad al-Ghazali, David Burrell, Nazih Daher

During this paintings, right here provided in a whole English version for the 1st time, the matter of figuring out God is faced in an unique and stimulating method. taking over the Prophet's educating that 'Ninety-nine appealing Names' are really predicated of God, the writer explores the that means and resonance of every of those divine names, and divulges the capabilities they practice either within the cosmos and within the soul of the non secular adept. even if a few of the booklet is carefully analytical, the writer by no means fails to draw the reader along with his profound mystical and moral insights, which, conveyed in his honest and easy idiom, have made up of this booklet one of many perennial classics of Muslim suggestion, renowned between Muslims to at the present time.

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Extra resources for On the Ninety-Nine Beautiful Names of God (Ghazali Series)

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Maarif Vekaleti, Tanzimat (Istanbul: Maarif Matbaası, 1940), following 1: 48. Partial English translations are found in Stanford J. Shaw and Ezel Kural Shaw, History of the Ottoman Empire and Modern Turkey, vol. 2, Reform, Revolution, and Republic, 1808–1975 (Cambridge: Cambridge University Press, 1977), 60–61; J. C. , The Middle East and North Africa in World Politics, 2nd ed. (New Haven: Yale University Press, 1975), 1:269–71. For a comprehensive discussion of this document, see Şerif Mardin, The Genesis of Young Ottoman Attitudes toward the Modernization of Jewish Education · 27 Ottoman Thought: A Study in the Modernization of Turkish Political Ideas (Princeton: Princeton University Press, 1962), 155–68ff.

In fact, throughout the following weeks, they did not mention the disturbance even once. The intercommunal brawls and fighting that had previously occurred offstage, so to speak, in peacetime, and away from their cities’ centers, had been disturbing but manageable enough. Once war broke out, and tensions were suddenly cast in such clear political molds, their former methods—calls to the chief rabbi for sermons and to the police for action—no longer sufficed. The total silence of the Jewish press offers a reminder of the more complex and sometimes uncomfortable aspects of the very patriotism these journalists espoused and attempted to foster among their readership.

With the additional police surveillance of wartime, and the new presence of Ottoman soldiers in the city, the Jews—already the single largest religious group in Ottoman Salonica—appear to have felt a bolstered sense of security in 1897. Their great success in performing patriotic acts, and the applause with which these had been met by local Ottoman officials and journals, may have contributed even further to such spontaneous manifestations. One contemporary observer, a representative of the Alliance Israélite Universelle (AIU) in Salonica, expressed his concern about the excessive “zeal and noise” that had accompanied the Jews’ public demonstrations of loyalty to the Ottoman Empire during the war.

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