By Freya Stark

This can be the tale of back-country Turkey, a space that even within the twentieth century is still stubbornly tied to antiquity. the writer traveled via it through truck and horseback, frequently by myself. She reached areas little visited and not written approximately. the rustic humans welcomed her with generosity unrelated to their meager resources.
She was once touring in time to boot, and located importance in recalling the lifetime of Alexander the nice. Twenty-two centuries in the past he used to be the 1st to dream of a united international.

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However, what is evident from both is that belief in a personal God who may be approached by His worshippers in the hope of obtaining mercy is replaced by a belief in an impersonal and apparently mechanical process. Those who are still veiled so that they do not perceive the Reality may continue to pray to receive mercy. 54 33 SUFI VISIONARY OF OTTOMAN DAMASCUS Where NÁbulusÎ does seem to part company with Ibn ¿ArabÎ, and also with the majority of Muslim theologians, is over the question of the vision of God (ru’yat AllÁh) after death.

25 This rather tortuous argument presents the act of repentance itself as a moral problem because it implies that the repentant sinner is forgetful of God in His universally creative role and, consequently, it can be a sin even to repent of sins. A few years later NÁbulusÎ came to believe that he had himself joined the category of the elect who are conscious that it is God who creates their repentance. He recalls his own visionary conversation with God, when he repented for having missed the afternoon prayer because he had spent the time replying to a man who was questioning him about the faith.

Similarly, one may be devoted to the service of a spiritual guide to such an extent that God is ultimately neglected. NÁbulusÎ ends with the exhortation to his readers to reform themselves inwardly, for then God will reform them outwardly. His treatment of repentance is inevitably closely linked to his understanding of sin and, as with other topics, he discusses it first with reference to the Sharοa. He echoes the classic manuals of Sufism in his assertions that the reality of repentance according to the Sharοa consists in turning away from sin with remorse and a resolve not to commit that sin again.

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