By V. S. Naipaul
"Brilliant. . . . A powerfully saw, stylistically stylish exploration." —The long island Times
A New York Times amazing ebook of the Year
"The book's energy lies in Naipaul's amazing skill as a storyteller to attract notable images of a move portion of individuals."—The Boston Globe
Fourteen years after the book of his landmark shuttle narrative Among the Believers, V. S. Naipaul again to the 4 non-Arab Islamic nations he said on so vividly on the time of Ayatollah Khomeini's triumph in Iran. Beyond Belief is the results of his five-month trip in 1995 via Indonesia, Iran, Pakistan, and Malaysia—lands the place descendants of Muslim converts dwell at odds with indigenous traditions, and the place desires of Islamic purity conflict with financial and political realities.
In prolonged conversations with an unlimited variety of people—a infrequent survivor of the martyr brigades of the Iran-Iraq battle, a tender highbrow education as a Marxist guerilla in Baluchistan, an impoverished aged couple in Teheran whose dusty Baccarat chandeliers defend the reminiscence of vanished wealth, and numerous others—V. S. Naipaul intentionally effaces himself to permit the voices of his topics come via. but the result's a suite of news that has the author's unmistakable stamp. With its incisive commentary and fabulous cultural research, Beyond Belief is a startling and revelatory addition to the Naipaul canon.
"Highly entire. . . . one other reveal of Naipaul's impressive talent." —The Independent (London)
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Additional resources for Beyond Belief: Islamic Excursions Among the Converted Peoples
This makes it clear that goodness alone emanates from God to man; whatever else man experiences is solely the result of his own deeds, attitudes and dispositions. 35 These extrinsic consequences can indeed be terrible—neither posthumous suffering nor the hells are denied by the Sufis—but these consequences, labelled ‘the wrath of God’, are contingent, not essential; contingent in the sense of being called forth by contingent action— human sin—and thereby defined in terms of a disequilibrium which must be rectified.
13:28). We shall be looking in more detail later at the various dimensions of dhikr Allāh; suffice to note here that this remembrance/invocation is described as being ‘greater’ (akbar) than the canonical prayer (ṣalāt) (29:45), insofar as it is the very substance of all possible prayer, and also its ultimate goal. One prays in order to be plunged into a state of concentrated awareness of the divine reality, and then to maintain this awareness permanently: ‘In houses which God hath allowed to be elevated, and wherein His Name is invoked, He is glorified, morning and evening, by men whom neither trading nor bargaining distracts from the remembrance of God .
Part of the ontological responsibility of God entails the bringing into being of human responsibility and free will. If, by exercising this freedom badly, man commits sins, then he is led astray by his sin, not by God, for his sin acquires an existential momentum, which is referred to in the Qurʾān as an ‘increase’ in the disease of the heart: ‘In their hearts is a disease, so God increased their disease’ (2:10). Having chosen the slippery slope of sin, on the basis of their own free will, sinners will increase in sinfulness, due to the everaccelerating momentum generated by each succeeding sin.