The Three Stages of the Self in the Quran | Nejoud Al-Yagout | PDF Book Free Download

The newly released book, The Three Stages of the Self in the Quran, subtitled Spiritual Awakening in Islam with Insights from Various Paths to the One, has just hit the shelves. Authored by Kuwaiti writer, poet, and essayist Nejoud Al-Yagout, who is also the founder of The Interheart Initiative, the book was published mere hours ago. This book delves into the three types of self identified in the Noble Quran: the lower self, the self-blaming ego, and the reassured self, exploring the potential stages of spiritual awakening. Although her background is rooted in Islam, the book also incorporates perspectives from The Holy Bible, The Bhagavad Gita, Sri Guru Granth Sahib Ji, the Dhammapada, and the Tao Te Ching, along with insights from notable figures such as Rabbi David Rosen, Dadi Janki, Shaykh Abd al Qadir al Jilani, Paramahansa Yogananda, and Karen Armstrong, among others.
You can download the free PDF e-book here (76 pages) – Updated 13/1/2021. This update addresses the first type of nafs in the Quran within the chapter on The Lower Self, clarifying the scholarly debate regarding whether the words in verse 12:53 were spoken by the wife of Prophet Joseph’s master or by Prophet Joseph himself.

What is the portrayal of the concept of self in the Quran?

The notion of self, or "self" as presented in the Quran, is intricate and multi-dimensional, explored in various contexts throughout the scripture. The Quran underscores the significance of self-awareness, self-reflection, and self-discipline as vital elements in an individual's spiritual growth.
One of the fundamental principles in the Quran is Tawheed, which signifies the Oneness of God. This principle forms the foundation for many of the Quran's teachings regarding the self and the connection between individuals and the divine. Tawheed asserts that there is only one true deity, and all that exists in the universe is a manifestation of that deity. Consequently, the self is not viewed as a distinct, autonomous entity but rather as an integral part of the greater whole that is God.
Another significant notion concerning the self in the Quran is the concept of accountability. The Quran instructs that every individual will be answerable for their actions on the Day of Judgment. This focus on accountability aims to motivate individuals to accept responsibility for their deeds and to endeavor to lead lives that are in accordance with God's will.
Furthermore, the Quran highlights the significance of self-control and self-discipline. It encourages individuals to manage their impulses and desires while concentrating on cultivating virtues such as patience, generosity, and humility. The Quran teaches that by mastering oneself, one can also enhance their relationship with God and the world around them.
Additionally, the Quran addresses the nature of the human soul, teaching that the soul is a sacred trust bestowed by God. It emphasizes the necessity of nurturing the soul through good deeds, the pursuit of knowledge, and a deepening connection with God.
In conclusion, the concept of the self in the Quran is intricate and multi-dimensional, with its core ideas encompassing the Oneness of God, accountability for one’s actions, the importance of self-control and discipline, and the responsibility of caring for the soul.

Realism: An Attempt to Trace Its Origins and Development in its Chief Representative | Syed Zafar ul Hasan | PDF Book Free Download

Realism: An Exploration of Its Origins and Evolution Through Its Key Figures, published in 1925, is the seminal work of Pakistani philosopher Syed Zafarul Hasan and serves as his doctoral dissertation. This book has established itself as a foundational text on the topic of realism for compelling reasons. Philosophical realism posits that the physical world exists independently of any observer. According to this view, objects possess properties irrespective of whether they are labeled, perceived, or named by anyone. In this work, Syed Zafarul Hasan endeavors to trace the historical development of realism from its inception with early philosophers to the Age of Reason, while also addressing significant philosophical challenges. Notably, Syed Zafarul Hasan was the first Muslim scholar from the Indian subcontinent to earn a Ph.D. in Philosophy from Oxford.

What is the meaning of Realism in philosophy?

In philosophical discourse, realism is a perspective that maintains the existence of an external world independent of our perceptions or interpretations. Realists assert that the objects, properties, and events in the world exist independently of human awareness. Realism encompasses various forms, each making distinct claims about the nature of the external world. For instance, metaphysical realism contends that a singular, objective reality exists apart from our perceptions, while epistemological realism argues that we can comprehend this objective reality through our sensory experiences and reasoning.
Aristotle and Plato are recognized as some of the earliest proponents of realism in philosophy. However, realism has manifested in various forms throughout different historical epochs, including medieval scholastic realism and modern scientific and critical realism. Broadly speaking, realism can be characterized as the belief that our experiential understanding of the world aligns closely with its actual state, regardless of our awareness of it.

Esoteric Islam: A Hermetic Perspective on Islamic Traditions | Sachal Smith | PDF Book Free Download

Esoteric Islam by Sachal Smith seeks to explore the enigmatic letters found in the Quran, known as the "Huroof-al-Muqattaat." The author employs the mystical disciplines of astrology, alchemy, and symbolism to interpret their meanings, while also examining the potential significance of these letters for human spiritual development.

The Book of Divine Guidance

The profound ideals of wisdom were woven into the mystery teachings of the ancient Egyptians through the lens of hermeticism. Consequently, hermetic principles form the foundation of major philosophical traditions worldwide, emphasizing objectivity and determination in their practices. For Muslims, the Quran is regarded as the book of divine guidance, with its primary focus on humanity. From a hermetic perspective, the mysteries within the Quran are deeply intertwined with the arts of astrology and alchemy. This work aims to elucidate how the symbolism inherent in hermetic teachings is utilized to articulate the highest ethical aspirations within Islamic traditions.
From the Book: The Quran contains 29 chapters that reference the abbreviated prefixes. Among the 28 letters of the Arabic alphabet, 14 are utilized in various combinations within these prefixes, with two pairs being homophonic—different glyphs that share the same pronunciation. This results in a total of 12 distinct sound characters, as each homophonic pair functions as a single character. In the following discussions, I will argue that these 12 characters appear in a specific sequence within the Quran that aligns with the 12 astrological signs. The characteristics of these prefixed signatures, as astrological symbols, are the focus of the relevant chapters. In essence, these abbreviated prefixes encapsulate the chapters themselves, and the letters, in the order they appear in the Quran, correspond to the 12 astrological signs. A table is provided to illustrate these letters alongside their respective signs.

The Singing Caravan | A Sufi Tale | Baron Robert Gilbert Vansittart | PDF Book Free Download

The Singing Caravan – A Sufi Tale
The Singing Caravan – A Sufi Tale is a Sufi poem authored by Baron Robert Gilbert Vansittart, published in the United States in 1919. Vansittart, a British diplomat, served at the UK embassies in Tehran and Cairo, where he became acquainted with Islamic spiritual traditions, particularly Sufism. This work is an epic narrative that includes the following lines:

Each man is many as a caravan;

His straggling selves collect in tales like these.
Only the love of one can make him one.
Who takes the Sufi Way—the Way of Peace?