>Naught is the life of the world save a pastime and a sport.
-Qur'an 6:32
Pickthall translation, available here
Is there any wonder that Nietzsche felt the Islamic sense of detatchment toward worldly affairs was beautiful compared to people salty about the world?
Here is some stuff on Evola and Islam
>Evola then moves to the spiritual doctrines of Islam, the highest pillar of which is to testify that there is only one God to be worshipped, without associating any partners to Him. Islam is distinct from all other faiths in how absolute it is in its doctrine of Divine Unity, or tawhid:
>Evola writes,
“Islam presents a traditional completeness, since the shariah and the sunna, that is, the exoteric law and tradition, have their complement not in vague mysticism, but in full-fledged initiatory organizations (turuq) that are categorized by an esoteric teaching (tawil) and by the metaphysical doctrine of the Supreme Identity (tawhid).”
>“Islam also not only rejected the idea of a Redeemer or Savior, which is so central in Christianity, but also the mediation of a priestly caste. By conceiving of the Divine in terms of an absolute and pure monotheism, without a ‘Son,’ a ‘Father,’ or a ‘Mother of God,’ every person as a Muslim appears to respond directly to God and to be sanctified through the Law, which permeates and organizes life in a radically unitary way in all of its juridical, religious, and social ramifications.”(15)
>As we shall see, Evola also admires Islam for its action and it is exactly this reality that distinguishes Tawhid from monotheism. “Tawhid is not monotheism, it is not a metaphysical principle. Allah is beyond what is attributed to Him, therefore beyond logos. Allah is not a mono-theos, nor poli-theos, or tri-theos, or a-theos. Allah is not theo-logical or onto-logical. Allah is neither a theory nor a principle. Allah is not contained by definition.”(16)
>Comparing Christian and Islamic mysticism, Evola notes that what lacks among Christian ascetics is going further than the vows of silence, “the practice of the most interiorised degree of this discipline, that does not only consist of putting an end to the spoken word, but also to thought (Ibn ‘Arabi’s notion of ‘not speaking with oneself’).”