Freely tratto da F. Schuon , "Cristianesimo ed Islam"; ed. Mediterranee
L'Islam è scaturito sotto forma di un'epopea : ora una storia eroica si scrive con la spada, e questa assume nel contesto religioso una funzione sacra; il combattimento diviene un' ordalia . La genesi d'una religione equivale alla creazione d'un tipo morale e spirituale relativamente nuovo; tale tipo, nell'Islam, consiste nell'equilibrio - paradossale nella prospettiva cristiana - tra la contemplatività e la combattività, poi tra la santa povertà e la sessualità sacralizzata: l'Arabo - e l'uomo Arabized Islam - as it has four poles, ie the desert, the sword, the woman, religion. In contemplative s'interiorizzano the four poles: the desert, the sword and the woman become as many states or functions of the soul.
On a more general and a priori exterior, the sword is death, the one that gives and that which you accept the risk, its scent is always present. The woman is a similar reciprocity is the love you get is what you give, and embodies all the virtues so generous, it compensates for the scent of death with that of life.
The deeper meaning of the sword is that there is no nobility without a waiver to life, and therefore the initiation of the Sufis vote - as it historically refers to the "covenant of divine contentment" (bay'at al- ridhwân ) - involves the promise to fight to the death, which is the body in the case of the warriors ("martyrs," shahid , Shuhada ) in one of the dervishes and spiritual ("poor"; Faqir, fuqara ). The
symbiosis of love and death, in the framework of poverty and facing Absolute, everything is the essence of the Arab nobility, so do not hesitate to say that this is the very substance of the soul era Muslim heroic substance that tends to perpetuate tasawwuf sublimation.
say that Islam was born of an epic size means it has essentially a political dimension that was alien to early Christianity, and that Christianity became the state religion had only by way of addition profane.
Now policy divided by its very nature, owing to the diversity of possible solutions and individual qualifications: the companions of the Prophet were So politically divided by force of circumstances, and the post was none other than the final victory of Islam and durable, they lived side by side as closed systems, the way - in short - of religious perspectives, they also are bordered without understanding, each identified himself, in his very being, with his intuition of good and effective.
The remarkable stability of the Islamic institutions through all the vicissitudes of history proves that the Companions not listen to pursue worldly ambitions , but that was at the bottom of their disagreements a concern of immutability or of incorruptibility in quick everyone remained firm in their view with a holy obstinacy, as it were, the rigidity of the attitude depending on their sincerity. [...]
The range extends from the most violent impulsiveness to the most generous peace, but a part of this soul is not the only one with those characters and those gifts, it However, giving them an original style precisely because impulsiveness, and the other forwarded them to a greater or lesser degree in other nations through the Islamization, especially the nomadic or semi-nomadic.
The historical events that illustrate the Arab-Muslim magnanimity are numerous, and include two examples: the caliph °Omar, dopo la presa di Gerusalemme, rinunciò a pregare nella basilica messagli a disposizione dal patriarca, al fine di evitare che questo santuario fosse rivendicato più tardi dai musulmani; i saraceni rinunciarono alla conquista di Toledo perchè la regina della città apparve sui bastioni dicendo agli assalitori che il re suo marito era assente.
In conclusione: quel disinteresse particolare che è la generosità conferisce alla forza il suo titolo nobiliare; la forza ha il dovere d'essere generosa in quanto è legittima .
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