Al-Ghazali — Cartes a Nizam al-Din Fakhr al-Mulk
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~8.000 paraules · 38 passatges
Cita aquesta obra
- APAAl-Ghazali. (n.d.). Al-Ghazali letters to Nizamuddin Fakhrul Mulk [Al-Ghazali — Cartes a Nizam al-Din Fakhr al-Mulk]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/al-ghazali/al-ghazali-letters-to-nizamuddin-fakhrul-mulk
- MLAAl-Ghazali. Al-Ghazali letters to Nizamuddin Fakhrul Mulk [Al-Ghazali — Cartes a Nizam al-Din Fakhr al-Mulk]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/al-ghazali/al-ghazali-letters-to-nizamuddin-fakhrul-mulk.
- ChicagoAl-Ghazali. Al-Ghazali letters to Nizamuddin Fakhrul Mulk [Al-Ghazali — Cartes a Nizam al-Din Fakhr al-Mulk]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/al-ghazali/al-ghazali-letters-to-nizamuddin-fakhrul-mulk.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
Cartes al visir Fakhr al-Mulk, fill de Nizam al-Mulk.
Context i història
El recull de cartes més llarg del grup. Fakhr al-Mulk va ser qui va convèncer al-Ghazali de tornar a ensenyar després d'onze anys de retir, cosa que fa que aquesta correspondència tingui un pes biogràfic que les altres no tenen. Ve del «Faza'il al-anam», el recull de la correspondència persa d'al-Ghazali, i al catàleg hi consta com a peça solta. No és cap de les seves obres majors: per aquelles, mira «The Alchemy of Happiness» i «The Confessions of al-Ghazzali», que també hi són. L'original és persa; això és una traducció anglesa.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
In times of emergency every state seeks protection in its impregnable fortresses from the attack of the enemy. Some politicians are of the opinion that magnificent horses, beautiful carriages and glittering coffers of gold can overpower the aggressors and that the land forces, adequately armed with swords and guns are the best defending forces, while others hold that only states with material resources that have built expensive and majestic fortresses can successfully meet foreign aggression. The third group maintain that it is only through devout prayer that a nation can escape disaster. And, there is no doubt that the belief of the third group is the most sound because we know that true safety lies in a deep sense of religious devotion and that Allah does not withhold protection from men if they steadfastly trust in His Mercy and pray for His Mercy. Others might fall into the harsh crisis but the fakirs with their prayers must not fall. If they work perfectly in accordance with the Planning Will of the All Powerful Lord, they would acquire immense power. It may sound absurd to those who suppose that strength and power are to be found only in great armies and equipment, or in scientific achievements, or in the vastness of economic resources, but as Islamic history reveals their fakirs, who did almost nothing other than making their souls stainless mirrors for Allah, yearning upward in fellowship with Him, made the most effective contribution to the defense of their country against foreign aggression. It is not the might of the armed forces that save a nation from destruction, it is the humble and ardent devotion of a pure heart that can completely liquidate the forces of darkness of all forms and build a new independent and prospering Islamic state.