By Aziz Esmail
This e-book investigates creativity of a specific type, particularly explorations within the language of symbols and metaphors, which represent the center rules and imaginative and prescient of a spiritual adventure. In interpreting the symbolic and inventive positive aspects of the poetics of non secular event, the writer attracts realization to a few severe issues--literary, philosophical, and historical--which lie at the back of a variety of interpretations of Islam and their relevance to the highbrow wishes of the Muslim international at the present time. even though those issues are addressed within the Islamic context, they're actually of seminal significance to the extra common challenge of information and interpretation and, within the wider box of comparative faith, human psychology and tradition.
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Additional resources for Poetics of Religious Experience: The Islamic Context (The Institute of Ismaili Studies)
To recognise that Islamic thought had possibilities in many directions, and that it was by historical accident that it came to be treated as a settled body of timeless truths, is to create the possibility of a renewed openness. For history in the hands of an antiquarian is one thing; in the hands of an historical actor it is something else altogether. To return to philosophy: Ghazali's attack on philosophy drew a spirited rejoinder, well after his death, from the philosopher Averroes, writing in Andalus.
They concern man's relationship, in action or knowledge, to the world. They involve, therefore, questions of language, culture, and politics. Lastly, to see the relevance of these questions is to realise one of the colossal intellectual needs in the Muslim world today-the need, namely, for a theology with the intellectual wherewithal for taking up and exploring these questions. Such theology will require simultaneous mastery over the classical history of Islam and over almost every department of modern knowledge.
That I may kiss your little hand and massage your little foot. And come night-time, sweep your sleeping-place. I sacrifice all my goats to you. In your remembrance are all my cries and sighs. In this way the shepherd talked foolishly. Moses said: For whom is this meant, fellow? He said: For He who made us. He due to whom this earth and sky came into our view. Moses said: You have backslided, wretched one. It is not a Muslim you have come to be but an infidel. What idle chatter is this? What blasphemy?