The Prophet was taken by the order of God to heaven, which is a prototype of all spiritual realization in Islam. But, he had a guide; Gabriel, the angel, was his guide. He took him to heaven.

300 years after the rise of Islam there were Zoroastrians in Iran. The Muslim armies never forced people to accept Islam. It was only within Arabia that God ordered the idolaters to have a choice of either embracing Islam or fight against Muslims, because He wanted to remove this terrible idolatry that exited there. But outside Arabia where Islam met Christians, Jews, Zoroastrians and Hindus, they were given a choice by and large. That's why many Christians and Jewish communities survived in the Muslim world, but gradually many of them embraced Islam for different reasons.

Al-Hallaj has a special destiny. He came at a time when worldliness, the luxury, were inundating the Islamic world. His function was to act as kind of an antithesis to this, and he paid for it with his life, and he was very happy to do so. He smiled as he went to the executioner. That was done because it shook the conscience of the Islamic peoples of that time. But the vast majority, the vast, vast, vast majority of Sufis, they have not met the destiny of al-Hallaj. They have spoken about reaching "the Truth" and there is nothing dangerous about it.

From it genesis twelve hundred years ago to today, Islamic philosophy (al-hikmah; al-falsafah) has been one of the major intellectual traditions within the Islamic world, and it has influenced and been influenced by many other intellectual perspectives, including Scholastic theology (kalam) and doctrinal Sufism (al-ma'rifah or al-tasawwuf al-'ilmi) and theoretical gnosis ('irfan-i nazari).

All Muslims stand before God and they are their own priests.

In Islam, we believe that it is God himself who is the ultimate guide - Al Hadi - one of the names of God is Al Hadi, the Guide. But at the same time, God has provided within the Islamic revelation the possibility of spiritual guidance through human beings, because then everyone can have direct access to God.

The life of Islamic philosophy did not terminate with Ibn Rushd nearly eight hundred years ago, as thought by Western scholarship for several centuries. Rather, its activities continued strongly during the later centuries, particularly in Persia and other eastern lands of Islam, and it was revived in Egypt during the last century.