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To all the Muslim children and non-Muslim children who read this story about Yunus (AS) or any of the stories about the Prophets, may you be inspired to follow their righteous and well-mannered example. May you also be inspired to make a difference in uniting the Muslim Ummah (nation) and to encourage peace throughout the world InshaAllah (God Willing). In the Islamic religion, Allah (SWT) is the Arabic and Islamic name for God, and Muslims believe that Allah (SWT) does exist. He sees and hears all that we do. Yunuss (AS) story is an excellent example. In Islam, all Allahs (SWT) creations: plants, animals, trees, etc. pray to Allah (SWT) in their own way and bow to Him in prayer. On the Day of Judgment, all His creation will be witnesses regarding what we have done in this life and how we did it. Muslims believe that actions in this life determine if we will be accepted into paradise. Our tongues are going to tell Allah (SWT) how and what we spoke of in this life was it done truthfully, respectfully, and kindly? Or did we use our voices to lie, hurt, gossip, and complain? Our eyes will reflect everything they witnessed, good or bad. Our hands will be a testament as to what they have touched or how we used them, good or evil. The ground will witness on our behalf, every area where we pray whether it is the corner of a room or out in some meadow will be a witness to the bowing down to Him in praise. And on the last day, the earth will report all that happened, and then everyone will be shown their Book of Deeds. Every creation submits to Allah (SWT) and even though we might not see them praying, that is considered the unseen and we must believe in the unseen. We cant see the air, but we know that it is there because we breathe it. We dont need to see an artist next to his painting to know he painted it. It is the same with Allah (SWT). You see His sky, stars, vast landscapes, bodies of water, insects, and animals. We cant physically see Allah (SWT), but we see Him through His creation and we believe this is proof of His existence. To become familiar with the Arabic terminology and acronyms used throughout this book, please refer to the glossary at the end of the story. And lastly, thank you to my editor, W.E. Kinne and to my designer, Lamya El-Shacke; without you, this book would not be possible.
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In this book, Kas Saghafi argues that the notion of "the end the world" in Derrida's late work is not a theological or cosmological matter, but a meditation on mourning and the death of the other. He examines this and several other tightly knit motifs in Derrida's work: mourning, survival, the phantasm, the event, and most significantly, the term salut, which in French means at once greeting and salvation. An underlying concern of The World after the End of the World is whether a discourse on salut (saving, being saved, and salvation) can be dissociated from discourse on religion. Saghafi compares Derrida's thought along these lines with similar concerns of Jean-Luc Nancy's. Combining analysis of these themes with reflections on personal loss, this book maintains that, for Derrida, salutation, greeting, and welcoming is resistant to the economy of salvation. This resistance calls for what Derrida refers to as a "spectro-poetics" devoted to and assigned to the other's singularity.